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
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
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
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
all the rest by Iewes thus Seaven yeares the Lande had for conquest and partition wherevpon the next yeare Iubilies were to begin Seaven Iubiles Iosephs house had the Arke till Sylon lost it thence the Philistines did cary it after six monethes Iuda had it in their power Thence are seaven seaventies to the first of Nebuchadraezar when hee tooke Ierusalem and caried King Iehoiakim to Babel whom he soone sent home againe And caried thither Daniel the Noble the Godly the Wise the wealthier then the King of Tyrus the beloved of Christ and his Angells and cariried the three noble men that quenched the fire So that part of Iudahs story hath famous Limites and old Theodoret and Iewes when they are not malicious generally hold the disputable partes aright when as we they say The Temple stood 427. yeares And very many of our men here speake trueth even folowing particulars not marking how Ezekiel 4. God bringeth all past doubt by paynes in particulars they agree with a trueth vnknowen So hitherto we haue a pleasaunt measure of times Now the captivitie of Babel was but of 70. yeres from Nebuchadrezars first yeare Three captivities there were The first of king Ioakim when he was sent home The second when he was taken vpon rebellion and caried for Babel but was cast away vnburied as an asse by Gods iudgement Ier. 22. for burning Ieremies Lamentations then was his sonne made king and after three monethes caried to Babel with many thousands among whom were Ezekiel and Mardochai who made Hester mother to the Persian King Artaxerxes that a Persian king of Beniamin his Iasper Exo. 28. should be the first foūdation of Ierusalem as Iapis hath place Ap. 21. This second captivitie was 8. yeares after the first and then was Darius borne to proclayme Daniels God when he was 62. yeares old and tooke Babel The third warning brought flames to the Citie and Temple and captivitie tenne yeares after the former Then the Arke and golden Covering were spoyled by Babel and the Candlestickes and the Tables broken with fire For seeing wee haue no other record of them we must hold that the Temple being set on fire the heat would breake the Tables that goodly monument graving by the finger of God And as Moses for Idol-worship of few brake the first tables Gods anger destroying the kingdome for comon Images wold much more breake the second tables And full 18. yeares are spent in these three captivities Ezra maketh famous the third captivitie Being an other Moses drawen out of the waters of troubles when Saraias his father was kild by Nauocodrosor king of Babel with king Sedekias children And Ezra lived to Philip Macedons times seeing he saw the Persians later times by the record of his captivitie hee captiveth Heathen writers and by his record of kindred vp to Adam he cōfuteth Aristotle that denieth the worlds creation This third captivitie was but of 52. yeares and the whole from the first 70. As Moses Levit. 26. and Ieremie 25. foretold And Daniel cha 9. Ezra 2. Chr. 36. Zach. 1. and 7. observe what fell out Then Daniel stopped the Lions mouthes and Darius Iapetionides proclaymeth the God of Daniel over 120. nations and the Angel Gabriel which beginneth the first speach of the New Testament to Zacharie at the Altar of incense and telleth Mary that the Power of the Highest will shadowe her otherwise then the Tabernacle Exo. 40. where the same phrase is vsed Gabriel twise named in the New Testamēt a teller of comfort and twise in Daniel a teller of affliction for comfort terming Daniel a man full of Grace sheweth when Daniels prayer was like the evening offring of Christ his offring of all offringes that the captivitie time seaven times being measured shall see the redemption to life eternall for Iapheth for Elam and all when the Iewes haue served Heathen at home learne obedience hating strange Gods so long as they ruled at home but never could rule them selves from strange Gods but only vnder David against whom yet they rebelled This geometricall frame of Temple S. Paul doeth force vs to acknowledge seaven yeares of conquest seaven Iubilies for Ephraims glory seaven seaventies for Iudahs glory seaventy for captivity to feele Ieremies Lamentations and againe the former measure of time seaven times 70. or 490. yeares to finde comfort in servitude whiche none but the poore and mourning will euer find Also this last part Aben Ezra doeth confesse full sore against his will putting full many long Parenthesis into one litle saying that he should be vnspied of Christians how vpon his graunt all Iudaisme fayleth Now as David 27. times in Psalme 137. repeateth of God that his mercy endureth for euer so I may well iterate the testimony of Aben Ezra for our strenght vpon Dan. 9. THE SEAVENTIE SEAVENS are from the beginning of Daniels prayer vnto sealing Messias which is Christ the Holy of Holy This much Aben Ezra confessed the most head-strong and most learned Rabbin and most bent to his skill to over-reach vs. And the commentarie vpon Daniel he finished in the yere 4916. by the Iewes 172. yeres they steale from the Scripture to disturbe vs. So he wrote in Rhodus city in the 5088. in October as he recordeth 423. yeares agoe for we are now in 5531. The plain trueth forced him as Balaam yet we missed vntill good Calvin brought the trueth into the open Church with a sound hart though he could not answeare all obiections of forged astronomers whose fragmentes the great astronomer Aben Ezra held but fables and of Greak toyes never heard while Graecia was free in glory and eloquence And but for saint Paul we could never haue brought about the Iewes consent from Midras Rabba for Iudges and Samuel from Abraham sonne of David for the Kings and from the Thalmud for Babels 70. and from Aben Ezra the time thence to our Lord his death without S. Paul we could neuer haue found the heauēly measures of the time And this much for our disturbance of all our owne building by bad vnderstanding of S. Paul and as ill translating of a most rare heauenly sentence worthy to be written in great characters of gold that they who passe by may read it with delite how God gaue Iudges offenders and defenders after a sort 450. yeares and not about 450. vnto the time of Samuel and then God gaue them Saul Forty yeares this much of these poinctes where one text euill translated and expounded marreth all Moses Of Moses fiue bookes disannulled by ill translating of one verse Exo. 12.40 and by speaking the same in the argument of the same THis was the text The dwelling of the children of Israell while they dwelt in Egypt was four hundreth and thirty yeres Now in the argument this cometh 40. They dwelt in Egypt four hunderth and thirty yeres This one errour overthroweth all Moses 1. He writeth of Cohath
his grandfather that he was one of the Lxx. soules that came with Iacob into Egypt Gen. 46. that he liued but 133. yeres And his sonne Amram but 137. Exod. 6. and Amrams sonne but 120. Deut. 33 All maketh but 390. And so Moses had descended to the dead ad inferos as Heathen speak and had left superos the living forty whole yeares before Israell left the soyle that Nilus watereth And he from whose hand the fiery Law came the Creatour of Heauen and Earth should no more speak with Moses then Iuppiter in Creet smake with Minos This oversight is exceedng great that our Doctors and Bishops should make Moses forget him selfe his owne age his Fathers and his Grandfathers And if euery trespasse receaue iust recompence much of Gods anger that hath fallen vpō our nation hath fallen for this corruption of the Law Of S. Paul disgraced with Moses AND S. Paul disputing of the promise made to Abraham which was made presently vpō the death of Tarah faith that the Law came but fourhunderth thirty yeres after the promise so we should corrupt the fame of Saint Paul by our translation and deny that he wrote by the spirit of God And no simple can reade S. Paul Gal. 3.17 and Exod. 12.40 But will say in his heart Who can goe vp to Heauen to bring a solution of this knot and who can goe beyond the sea to fetch a reconciliation of such disagrement whereas the word as Moses meant for the peregrination which concerned Israell which was spent in the land of the peregrination of their fathers as in Iacobs story it is named and in Egypt when Israell had ended their dwelling there was fourhunderth and thirty yeares to the very exact day And our right Reverend fathers might haue learned so much of the Lxxij translaters which translated thus The peregrination of the children of Israel while they and their Fathers dwelt in Egypt and in the land of Chanaan they their Fathers was four hundreth thirty yeres Here any may marveile that so learned men for Latin cōtroversies should never reade the Lxx. But they will say the Lxx. are not extant now Pure and sound they haue not bene these 1200. yeres but are now infinitely maymed with patches frō Aquilas Simmachus Theodotion and two others whom Origene did set togeather with the Ebrewe double in Ebrew letter and in Greek letters but Ebrew wordes This eightfolde worke was called Octaplun and from sundry translations the Lxx. which now we haue is corrupted A freend of myne bought at Alexandria in Egypt for me a Lxx. writen in Diocletians time and the Arabique Bible thrise over But left all with our English proconsull who turned Turke seeing disagrement in our Bibles trāslation and soone descended to Hell and Turkes his executours reteyned the bookes yet 40 poundes was sent to buy thē again and they are expected Such a Lxx may be the true one and the Arabique commonly the Christian Arabique foloweth it But not R Sadaias Arabique But indeed as the Lxx. now standes with vs it is corrupted that well our learned Fathers might suspect it And in the Babylonian Thalmud in a pleading before Alexander the great where Egyptians complayne that Israell robbed them a Iew pleadeth desert for wages of 430. yeres service in Egipt And Gilbert Genebrard holden a great Ebrician placeth Israell 430. yeares in Egipt defending the Latin translation Whom Adricomius in a braue worke doeth folow And Genebrard saith that Moses might leaue out some of his ancesters And S. Paul might speake of some later promise And one Thaddaeus Dunus sayth that Moses text for his fathers yeres might be corrupt Seeing so many haue perverted the text and other Scriptuers so much more dangerous is our learned fathers agreement with them Whereas they might easily be answeared The Thalmudiques iested as Heathen that knew not Abrahams peregrination would vnderstand Moses Genebrard forgate that S. Paul made the promesse of his accompt elder then circumcision and no sence can beleeue that Moses Chronicling his ancestours yeres al to Adam should leaue out some personages when the person is more then the time of a person And Dunus blaming of the text would be hatefull to all the Massoreth full of auctority now 2000. yeres And our Septuagint in this place may not be suspected For the Thalmud Ierusalemy in Megilah fol. 71. Col. 4. testifieth that the Lxx. translated the text of Ex. 12.40 in this manner The peregrimation of the children of Israel while they dwelt in Egypt and in all lands was four hundred and thirty yeres So no colour of obiection can bee rightly brought And S. Paul must be holden the right expounder that the law of the passeouer was exactly 430. yeres after the promesse of Christ drew Abraham from Charan to Chanaan Of the fourhundreth yeres of persecution IF one member suffer all suffer with it So here the storie of the 400. yeares persecution is persecuted As soone as Isaak was come to iudgement to heare of the blessing Ismael would be mocking him And when he was in his sixt yere both he might know what a mocking meant and then Ismael might grieue him by mockes and all the persecution by Ismael the Egyptian and Pharaoh is but of 400 yeres in the limits and thirty full after the promesse it began as S. Paul expounds the text But by our Bishops work all that cometh to nothing Of an exceeding grosse oversight ALso a stranger impossibilitie cometh from our right RR.FF. notes vpon Gen. 15.13 Know this of a suritie that thy seed shal be a stranger in a land that is not theirs shall serue them they shall entreat them euill k four hundred yeres There the note is K. reckon not these yeares from Iacobs going downe to Egypt but from Gods promesse to the promulgating of the law This note is most senseles if it begin the time at the promesse Ismael shal afflict Isaak long before ether was born Iewes Gentiles hold that Ismaels mocking of Isaaks is the beginning which some referre Iewlike to Isaaks birth so the promesse that called Abraham should be fiue yeares in his fathers life time and again S. Stephen should be crossed Others rightly referre it to the sixt of Isaak or fift fully complet Moreover if Israell dwelt in Egypt 430. yeres the promesse 215. yeares elder can not be within 400. of the law This grosse contempt of trueth and iudgement hath caused our nation to loth Gods worde and God to plague the nation But your M. will heale all Of Gods harmonious disposing of times in other places and here THE Lord who framed the world in such order that al hath called and stirred arts who made the world for the iust sheweth an order in their times pleasant to consider and easy to remember So Moses saved in his Ark liued 120. as Noah spent so much about his Ark. And Moses parted his life into three
time in the first Apostasie The Cataloge of their testimonies would occupie much paper Yet the malicious of them who know that we bring the hope of our Saviour from the promesse told Adam on his first day that Christ should destroy the workes of Satan would fayne haue the 2000 afore circumcision to be but a Chaos or confusion that in Abraham their glory might begin and all afore to be but some small calling vpon God and that men began at Enos birth to call vpon God Aben Ezra is of this sort later David Kimchi in his Spanish translation but in his Dictionary he bringeth first that which I first here layd downe And Kimchies owne hath vntrueth and open folly and a iarring from all Moses purpose First it is vntrue that vntill Enos birth men called not vpon the name of God in 235. yeres They who beleeved that the Eternall word would be made flesh were from the beginning and were many as we reade that troupes were called the sonnes of God And Cainites the sonnes of men and how theyr fayr Daughters deceaued the better that they tooke to prophane Religion And Seth the iust for this cause might name his sonne sorowfull Enos for a perpetuall memory of the first Apostasie But not without open folly if men then began to call vpon God Now we see that through the Bible in the Ebrew and Chaldy part of Daniel man as sorowfull is called Enos after our fathers name Whereby we might better consider the first Apostasie And Moses shews how the curse vpon the earth hastned by mans cursidnes the destruction by the flood without any offre to amendement as our Father Lamec complayned 1056. yeres after the fall of our wicked workes euer since God cursed the earth hopelesse but for Noes few saved by water for that Noe called vpon God with right knowledge Where the corrupt invocation brought the deluge To this agreeth the Arabique translation old allowed so far as Arabique goeth that is as farre as Daniels image of old reigned Thus it speaketh in Britan letters chinid thebadallah el daghva be ism allah Then was corrupted the calling vpon the name of God The root Badal here is vsed Gen. 49. to the Hebrew chalal to corrupt So the Arabique is manifest and the sence is clear and we haue observed the first Apostasie and reason why all men be called sorowfull Enos in the toung of Adam and Aram. And thus our particular errours haue disturbed all the Bible Some that reach through it all may be briefly considered Of Aharons Ephod OVR translation giveth to the Ephod bleew silke purple and scarlat and white twined silke The Iewes vniversally hold that wolle threed bleew and purple and scarlate and white linen and golden plates cut as threed made the cope not the vncleane worme and they will may well holde vs Battes and Moulwates that cannot see that for the tongue and ceremony by their so plentifull and agreeable writings And of touching a worme thus they write Yf a worme bee in a mans hand though hee wash him selfe in the waters of Siloam or in all the waters that God made he shall not find absolute cleannes Now the worme vnclean by Ceremony might not be in Ceremony figuring holinesse This errour our reverend Fathers will amend Of the twelue Stones THe holy Ghost translated all Aharons twelue stones with fourfold Greek the Heathen the Lxx the Apostles vsing of an Heathen terme fitter and the Thalmudiques that is by a Greek terme made from the Thalmud The heathen and Lxx. agree for eight of the stones and the Lxx. giue Iaspes to Zabulon though the Ebrew Iaspeh falleth to beare engreauen the name of Beniamin where their translation would disturbe conference with the Hebrew So to Beniamin doeth the holy Ghost giue Iaspis Also the stone of Iuda is called Anthrax which terme in Gen. 2. in the Lxx. was an other stone The same in Chaldy is Cadcedona in Ebrew Exo. 20. Nophech and in Ezek. 27. Nophech or Codcod was brought from Aram to Tyrus Mar◠As Thargum Ierusalemy would expound Ezekiel And as Kimchi noteth vpon Es 54. in the Iewel Codcod Thence the holy Ghost maketh Chaldy to be Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iewel that bare Nepthaly was Achates SHEBO in Ebrew Iohn calleth it a Chrysoprase named of a golden list and greenes in the white Achate In the Septuaginta Sardius was the first and Onychion Beniaminus the last Sardonyx compounded of both names pleaseth Zabulon for his Iaspis taken from him Now by the New Testament thus should Moses be turned to our language Exo. 28. v. 9. and 10. And thou shalt take the two Beryl stones and graue in them the names of the sonnes of Israel six of their names vpon the one stone the names of the six that remayne vpon the other stone according to their birth That is as their mothers first bare but all of one mother togeather That Isachar Zabulon come next Iudah though they were borne after the four of the two hand-mayds And we haue no prescription of order but here wherby each Patriarks should haue his fitt stone whereof a little shal be spoken anone vers 17 c. And thou shalt embosse it with Embosment for stones four rowes of stones a row of Sardius Topaz and Smaragd the first row and the second row of Chalcedon Saphir and Sardonyx and the third row of Hyacinth Chrysoprase Amenthyst Leshem or Hyacinth befell Dan a token that Leshem the Towne should bee his by his conquest mentioned Ios chap. 18. and Iud. 19. And the fourth row of Chrysolite Beryl and Iasper Thus the holy Ghost teacheth vs to translate Moses Also by the order in the revelation the Saphir must be for Isachar the noble Leahs sonne not for Dan of Rachels hand-maid though by birth in age Dan should haue it and the second foundation in the holy city and Isachar should be the last where in trueth Gad is last And the Greek Philo endeth the strife who liued in Caius Caligulaes time saw the stones and tribes names ingrauē He sayth Iudah was in the Anthrax Chalcedō Apo. 21 Isachar in the Saphir fol 37. That one word discusseth all the doubt in what stones each Patriark was engrauen that is all of one mother togeather as the mother first bare So Chizkum learnedly expoundeth the terme birth vpon Exod. 28. Of the Patriarkes order in the Iewels THus the stones held the Patriarkes where the noble Matrones sonnes Leahs Rachels were in their own stomake as Lords aboue the hand-maides all but the blemished as Ruben and Symeon who were made as the basest ODEM Sardius in the 70. and Apo. 21. bare engrauen Ruben he was placed vpon the Hagarens a red stone was a prophecy that he should haue a warrier Frontiers place God fighting for his Church Ap. 4. is like the Sardius defending of his Martyrs against the
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
new rageth vpon him that forced him to faith in these wordes in his Sermon booke against M. Iacob folio 419. Tell then your abettor that all the Realme will take him not only for a rayler against all honestie but a lier against all duty that voucheth so confidentlie King Edw. the sixt and his subiectes held that Christ his soule neuer went to Gehenna and the Realm knoweth the Qu. oath as also the Q. adventureth her eternall state These be no states to come within his vnclean mouth He may doe wel to remember who they be of whom it is written They despise governement and speake ill of them that be in authority as raging waves of the sea foming out their own shame Now to confute him the Zurick confession shal be sufficient it was allowed in England Thus it standeth Per inferos intelligimus non locum supplicij designatum impijs sed defunctos fideles quemadmodum per superos adhuc superstites in vitâ Proinde anima Christi descendit ad inferos id est delata est in sinum Abrahae in quo collecti fuerunt omnes defuncti fideles Ergo cum Latroni secum crucifixo dixit hodie mecum eris in Paradiso promisit ei consortium vitae beatorum spirituum Licet enim Dominus descendisse dicatur fit tamen ex more loquendi Confitemur in hoc articulo animas esse immortales easque protinus à morte comporeâ transire ad vitam To this may come his own wordes fol. 219. Wee haue no warrant in the word of God so to fasten Christes soule vnto Hell for the time of his death that it might not bee in Paradise before it descended into Hell And for his new these fol. 154. The sense of the Creed may must be that Christ after his body was buried in soule descended vnto that place which the Scripture properly calleth Hades HEL The Lybian sandes may aswell be reckoned as Bilsons heresies vpon this course His pen telleth all learned he is a babe and he deliteth to shew his folly Archb. WH could confesse errour send Geffrey King his Chaplein for Basill to confesse so when he saw all the world should force him D. Bilson hath a mind to be famous for millions of errours But your Majestie will make him yeeld Francfurt mart would make all loth him If it please your highnes that shall discusse the Question I will defend your Maiesties Religion and accuse him of strange new fangled and most detestable heresie Of a greater iniurie to Christ and his nation THE Archisynagogue of Byzantum or Constantinople sent an Epistle to England desirous to be taught in the conference of both Testaments and how all things falling out in our life may bee discussed without traditions which Iewes say Moses gaue by word of mouth to Iosuah or Iesus and so man vnto man still Vpon this all the Thalm. speaketh And his demaund argued a scholer who knew that none of witt would medle with him that knew not the Prophets Thalmuds as well as he This Epistell was sent to England thence to me to Basil There I printed two impressions And gaue the copies to be dispersed quickly ouer Europe and Turky And I printed in Ebrew and Greek to Archb. WH and his brethren how they might honour Christianity handling such and such poinctes learnedly And I continually sent treatises to Constantina shewed afore to Iewes of Germany For this a libell was allowed against God against your M. termed the Scottish mist aganst my poore selfe that the printed Epistle was forged by me For this I gaue I.C. the Anathema Maran Atha and if he had done so in Germany an axe had cut off his head His G. protested he never spake never dealt against me and turned the Anathema vpon his Chaplein This contempt of Christianitie was the greatest that euer hath bene heard in Christendome and a Greek Oration complayning of it to all Christendom was allowed by the Lords of Francfurt a little before Q. Elizabeths death vpon that not printed that if iustice be shewed at home forrain complaintes may surcease God will plague all that put vp such iniuries against Christ and the clearing of all the Bible for Iewes and Gentiles wherein our Machmadean errours haue bene detected to be ridiculous to all Iewes How the Iew should be answered THE Lords of Bearne in Zuitzerland offred me a good place of professing Ebrew and all my charges for Printing aunsweres to this Iew But with this addition No stranger that meaneth not to dye amongst them shal be preferred who afterwards may greue them in opening of their affayres That I refused and told of my hope in your Maiesty Now if it be your highnes will to allow me a pension to buy all Hebrew and Thalmudiques helpes and to hyre comon Ebrew setters at Venice or Basil the Bible and the Thalmud shal be opened by Gods help to the contentment euen of the Rhomists or if your highnes graunt me but your princely letters of fauour to Germanie Princes they will deffray my charges A Prince to whose ancestors all the Iewes of the Empire payd for their dwelling sauing them of Francfurt hath many of them now his tenants would willingly haue employed me that way But without your highnes leaue I could not then resolue Epilogue THVS I haue shewed your Highnes of our corrupt dealing against our own Religion And your Maiesties bare word may cause the Bishops to put furth some litle book as amending faultes escaped Seeing many thousand copies translations of the Ebrew and Greek Testament haue bene solde their escapes will vex many vnlesse particular warnings be given of thē Only the time of our Lord his birth as we hold it where the conception should be this comon errour can not nedes not to be amended Seeing we reckon frō the conception And the memory of story we may celebrate as we hold it convenient But he that shall defend S. Luke must be circumspect herein Iewes haue long examined what to obiect I hope your M. shall see that by the right handling of this cause Iewes shal more cōfesse that your highnes kingdome in the ends of the earth is a chief possessiō of Christ and hath a Cherub an oincted defender of faith in the Garden of Eden in the holy mountain of God Sion the Heauenly fiery stones of noble Princes where one is the Beryl that beareth all the Tribes and the flaming carbuncle overshining all and that such shal be in your glorious Maiesty and in your most noble posteritie while the sun shineth Your Maiesties most humble harty and faithfull subiect HVGH BROVGHTON Amend the faultes thus A. pag. 8. hightened read lightened B. pag. 4. Athosskes read Atoss pag. 8. Alexander read Philip. C. pag. 2. greath reed great pag. 3. for in Babylon read vnder Persia pag. 4. the stretch read to Exatost read Erat. pag. 7. line vlt. for 10 rede 20. D. pag. 3.