full vvell ô Rabbi Elias Eli. That doe I full well and so in Thargum Ierusalemy The stone of Iuda is Cadcedona Br. So our Iohn nameth it Chalcedon avoyding the repeating of the letter Daleth Eli. Assuredly this can not be done without rare instinct You bring me in great part to be a Christian But goe on Iaspis in the walles of Ierusalem is Codcod and Iaspis commeth for the walles of the holy Citie that they bee as Iaspis Christallizing from Es 54. But Iaspis in the first of the twelve foundations is cleane for an other tribe as I will speake anone Eli. If your translation distinguish not these two it doth the Authour great iniurie for the whole booke should finde disgrace by confusion for so rare wisedome Of the Thalmudique But next your septuagint Dialect let me see our Thalmudique In that we would be proud Br. Calcedon the last worde that wee spake off is of that sort So Collyrion Apoc. 3. of ten in Midras Rabba your Thalmuds Knowne in Grecia in you more Iewes schattered among Greekes learned many vulgar termes as that and Cosmocrator for a King in Ierusalemy and Midras Rabba and many such So That the sacrificers were girded about the brest you Rabbi know who teacheth Rabbi Eli. very wel Vzielides vpon Ezekiel Mamionides in Holy garments and Kimchi in Miclol And this last is enough for the Thalmudiques Now let me heare what the Apostle toke from Gods authority that will most shewe that God speaketh in him Br. That shal be more largely handled Of the Apostique Greeke dialect For speaches and for sentences calling whole bookes into cleare light I will here speake and I will give the particulars their titles for rarenes of the matter Of Iehovah expounded This commeth first that Iehova is expounded from Exod. who was whose is who wil be and this drawen to shew the last actes looking to the first counsels that all may be seene to depend vpon one God Eli. Rab. Elias Our cōmon prayer-booke printed here at Basil harps at this Br. But to what purpose missing of all Gods nature in the holy trinity The Father the Sonne and the holy Ghost and of his counsell for submitting the world to a man where the first man fell his first day and then one in whom God should dwell was promised a destroyer of Satans workes yee speak all this but as Parrets Eli. God help vs hast on the iourney is long yet you make me think it short So Ossenb Iewes learnd Daniel of you Of the seven Spirites From Es 11. You note that seaven spirites shall rest vpon Messias Sanedrin Perek 6. Fol. 43. But you vnderstand not that the Godhead shall rest bodily in him which Godhead is all one in the Father the Sonne and holy Ghost and that is vnseparable yet there is a distinction knowen to God and told vs we know that God dwelleth in light which none can come to and we rest in so much as our minds can hold And your selves confesse a mystery in Elohim Gen. 1. 1. being in forme Plural as in Thy Creatours Eccl. 12. Thy Makers Thy Lordes from Es 54. And God my makers Iob. 35. And in Massecheth Sopherim yee fight why Abraham should vse Gen. 20. a verbe plurall to Elohim when They Elohim caused me to wonder frō my country not knowing whether he went as elswere Midras expoudeth the word at this ye are all amased yet ye cannot perceave that in Aharons blessing num 6. for what mysterie Iehova is thrise repeted from whom grace and peace commeth to Israel But our Fisher of Galile teacheth that the Spirit which flootered vpon the waters flootereth vpon the waters of the Lawe here to give waters of life freely without which waters and spirit none can be borne to the kingdome of Heaven This spirit is eternall God the same Godhead with the Father as Iehova sent him and his spirit to teach the Gospel of the Eternall sonne whom God made heyre of all and by whom he made the world So he sheweth Iesus Christ to be the Eternall when he prayeth for grace and peace from him Of the Psalme 89. Where the Kingdome of David promised by Nathan is expounded How Iohn expoundeth that to stand in Christ. Elias I thank you hartely for calling me to consider better the Law I will think sadly of it But what poinct touching Christ plain in prophecy doth he teach Br. All you know that Aethan the Ezrahite of Zera brother to Phares handleth the state of the Kingdome which you loke for And there he prophecieth that Salomōs house should come to nothing yet an Eternall throne was stablished for one chosen the Bechor first begotten here from the dead for which hope Iosephs bones end the glorious book of Genesis In Aethan He is above the Kinges of the earth and so in Iohns blessing as eternall God Of Psal 33. For election And Iohn telleth what true blessing is That Iesus Christ doth love vs and washeth vs from our sinnes Here the eternall love of God that chose Abraham yea when hee had worshipped strange Goddes yet of love not desert chose him and so all blessed who cannot chose him but he doth chose them Blessed be the people whom Iehovah hath chosen to be their God He by whose WORD the heavens were made all the hoast of them by the SPIRIT of his mouth Of washing vs from our sinnes Esay the Evangelist full of gladsome tidings in Christ telles that Iehova wil be the brightnes of glorie the fruite of the earth and wash away the vncleannes of the daughters of Sion That text sheweth the marrow of all Esai and he of all the Prophetes And Iohn here telleth that IESVS Christ hath washed vs from our sinnes and so sheweth that all Levies doings be ended for which the whole frame of the Law was made Of the Kingdome promised to David Nathans prophecie for an eternall Throne yee expound to this day to meane ease of this world in Chanaan And all the world seeth now 1500. yeres your madnes Iohn telleth that the roiall mind cōquering Chananean spirites that they reigne not in vs this maketh vs Kings and Sacrificers to sacrifice our owne affections and to serve God in holy reverence to praise him with all our heart and to build a church against tyrannie and deceit Against Babel and Egypt and the New Gog and Magog What the drift of the Apocalyps is Rab. Elias I never heard so much for your new Testamēt Now let me heare the drift of the booke as you have tolde the drift of Daniel Br. A litle more I will speake of Iohn◠Apostolique Greeke in some particulars and then Generallie Messias in Daniel hath his feete like shining brasse some brasse commeth neare golde such as Ezra mentioneth cap. 8. 27. Mountain brasse Greekes call it Iohn Libanus brasse as God vseth Libanus for moūtaines in speech of their frame So for Iahalom the stone wherein Zabulon was graven
figge from his tree So here for the Martyrs blood the Empire was strangely shaken Twelve Augusti and Caesares of one kindred and friendship in steed of taming conquered nations fal out among them selves till all were consumed but Constantine the sonne of a Bretan Lady Helena rarely Godly but as women often are too zealous beyond knowledge At Yorke in our Albion his Father Constantius vpon his deathbed maketh him King for him and our endes of the earth and neare nations make him Emperour and he dasheth all the rest and at the end commeth vnto the knowledge of Christ and stablisheth Christianitie every where that all Countreys have kept it openly many hundreth yeres but in private companies still and now againe in Kingdomes full of Power and Learning Rab. El. Now tell what was vnder the seaventh Seale Of Apostasie Ye Iewes know how soone men fall from God Adams house falleth to make Goddes of starres at 200. yeares Before sorowfull Enos was borne to hasten the flood to drench their bodies and to imprison their soules And Noes house by Phalegs birth fell by rebell Nemrod to bee Nemrodes that is rebels against God And holy Hebers house in â—ocktan having so many holy warners Noe Sem Arphaxad Sala Heber fell away that the Indianes be of them East and West divelish to this day Israel in Egipt soone fell all IeroboaÌ„ drew ten Tribes after him Antiochus Epiphanes made you almost all Sadduces and Pharisees So soone men fall In like maner Christians common weales were never all good But as in Israell vnder David the godly were few alwayes so after Christians had free policie many were not sound But yet after the manifestation of redemption infinite many helde the main soundly the holy Trinitie and the incarnation of the Sonne of God And all the conveyance of Gods counsell for the salvation of the world The holy Fathers of old had a smaller companie because they were not perfited by the open storie as we are when the historie was plainly knowen then millions beleeved where few could afore by reason of the matter aey foolishnes to the naturall man and specially when it was taught by darke tokens only and the fulnes of time was not yet come to bring all into opeÌ„ shew But in time policies wolld fall The time of their standing God telleth not For they needed no comfort touching the case of quietnes But a generall state of fall commeth in cha 7. An abridgement of the Churches state vnto the end of the world CHAP. 7. FOure Angells helde the fower Windes of the earth that they should not blow vpon anie tree Know you what this must meane Rab. El. I guesse somewhat In Cantic 4. 16. this speach commeth Arise North-wind come South winde breath on the Garden Let the spices flow Let my beloved come eate his fruite Brought This speach meant the Spirit of grace to the speciall soules which delite in Messias But after Salomons death tenne Tribes as was tolde fell away and the windes blew not So here stay of Grace of the holy Spirit must be meant that in all quarters a fall shal be and from God This speach would be plain to all the nation of the Iewes And this argueth that East-ward Agarenes Southward Aethiopians North-ward Tartarians and Turkes Westwarde Hesperia should fall from God But an Angel sealeth the chosen as in Sedekias dayes chap. 9. that Gods chosen should not perish but a secret sorte hee would have still though an open Church of long time should not appeare Of every Tribe 12000. were sealed and of Heathen a companie innumerable saved by Martyrdome or readinesse to martyrdome which is all one So the seaventh Chapter abridgeth the state of the Church vnto the worldes end Romylus in the Chaldy Es cap. xi his fall and the appearing of Chist shal be neare together If Princes had knowledge soone found by a little studie they might fell him in one yeare But the Spirit doeth breath where it will and a certen number is sealed and the chosen be few yet many Princes as well as other specially in this present age as learned as well bent as their subiectes Ch. 8. How the Bridgemaker of Rome came great Great Constantine hate old Rome deadly and removed to Byzantium and enlarged it and made it the Empire seat with name of new Rome or Byzantias Rome and did all for commodities to it that could be graunted of a wise Emperour Hence Rome in Italie was vndone and often overrun and had continued a filthie cotage of hogges but that the Pontificatus was set vp as Steuchus the Popes owne defendour confesseth But when the Pontificalitie was set vp by the decree of God then all Nations froÌ„ East to West worship the Pope no lesse then they did the old Caesars as Steuchus wordes set forth his owne maister So the Angell of the covenant with the golden Altar and Censer to receave the holyes prayers was angred and as in Sedekias dayes casteth fyer into the earth And seaven Trumpets sounde the mischiefes that wicked Rome should cause I. Haile of state and fyer mixt with blood should this Egypt cause II. It breadeth a new mountain of fyer mixt with blood and that mountain bridge-maker is cast into a sea mixt with fyer III. A Starre falleth from heaven Nuntius Ecclesiae if hee had kept his place and maketh the Waters of the Law so bitter by idolatrie as Ieroboams Calves taunted in holy Amos. Ieroboams Calves and the Popes Masse have equall religion And vther Chiron Eloquent Viretus shall iudge who ioyned the Popes Masse and prophane Poets iestes fitly togeather And our old Father Wiclif from Albion whitely taught Prage Wittenberghe Zurick Basill Berne whole kingdomes what Apollyon was and I hope the moderne King of Albion shall teach the king of Locustes what it is to sende his Locustes with scorpions stinges to torment countreys Albion was the last in the West that receaved the Bridgemaker and Albion first cast him off and still had lawes of treason for seeking to the Bridgemakers superioritie And Lady Margaret my Patronesse that built Christes Colledge and S. Iohns in which both I had a felowship bred a familie to his fall IV. The fourth Trumpetter telleth of the Sunne Mone and Starres to be stroken for their third part Rab. El. In Iosephs dreame Gen. 37. this speech is plain That speciall esteemed personages must bee meant Gagnaeus a Papist telleth that Popes Bishops and Cardinals be here meant Ch. 9. V. The fift Trumpeth openeth a deepe and Locust come forth able to devour all Policy which plagued the world continually Ch. 10. VI. Ch. 11. The sixt looseth the Agarenes from Euphrates to plague Idolous and then the Gospell by Martyrdome and power of Kingdomes reviveth That now the K. of Locustes shall daily consume VII And with the seaventh Trumpet the last state shal be to shew Gods mercy to Iocktanes sonnes the Indians and to you miserable Iewes who for your
at the Law giving it shewed terrour to the contemners Israell and Heathen that six hundred thousand died in the wildernes and Chananeans felt what it was to fight against Gods power and so all Kings in the lande of Assyr or East even to the Macedoneans last fall so here this must be shewed that the Romanes as you handle the storie shall perish likewise The Dragon head and tayle The Cittim one sea-monster made of the Danielean foure once dead and revived by an earth-bred horned in two hornes like the Lambe but having the mouth of the DragoÌ„ being purple coloured after the reviviving of the beastes with a bloudsucker woman rider not like the mans Image I speak vpon your former speaches by which you have made the visions plain and the comparison of Iohn with Daniel bringeth light delight vnspeakeable Br. And what must this meane Seaven Lampes of fier were burning before the throne which are the seaven spirits of God Rab. El. Iohn expounding it maketh it plain but we had guessed of the seaven spirits of Christ by our Thalmud Br. Ye had not missed The Godhead of the son hath all that the holy Ghost hath and so he hath seaven spirites to work by grace in them who handle his cause against the old serpent stinging by Pontifices Cesares Pontifices Popos Of the Sea like to Chrystall Brough What must this meane Before the Throne was a Sea like Chrystall Rabbi Elias All thinges in Allegories of Visions as in Ezekiel Daniel Zachary must touch dealinges of God with man The wicked are like a sea foming that is foming out their owne shame Es chap. 57. And indifferentlie the Sea signifieth many nations as The troupes of the sea shall be turned vpon thee And all the earth shall be filled with the knowledge of God as waters cover the Sea Es chap. xi whence the speach of the seaven Spirites be fetched which give fire lampes to teach vs the knowledge of the Eternall So here a Sea cleare before his Throne must be nations cleare in faith So Rabbi Ruben writeth to you that before he knew you he knew from Esaie chap. 24. From the endes of the earth the praises of GOD should be heard So here many Nations cleare by knowledge of redemption must be meant Thus far the speaches be familiar to vs Iewes Of the foure Wightes of six Winges and full of eyes Br. What should be meant by this Before the Throne were foure Zoa livelie bodied wightes They are barbarouslie translated beastes A man is Zoon and an Eagle But not a beast As no reasonable bodied wight nor foule If we had regarded the tongue of A and ω we had not bene so barbarous The first was like a Lion the second like an Oxe the third with a mans face the fourth like a flying Eagle All each one had six wings about them and they were full of eyes Rab. In Esay cha 6. The Seraphim or Angels that should burne the TeÌ„ple had six winges two to cover their face because they could not behold the brightnes of God two to cover their feet as not being perfect in Gods eyen and two to flye about their duetie They be burners of the Temple in Esay which warne that to God beloÌ„geth all holinesse in Ezekiel ch 1. the Cherubim be of these soure and Great terrible wheeles full of eyes are there Here I request you to open the matter Br. After that the Lambe openeth the book of Seaven seales these foure wightes praise him for redeeming of them by his blood Therefore men must bee meant here full of knowledge as Argus in Aeschylus of ten thousand eyes of Lyons courage of Oxens patience to sacrifice of mans quiet humanitie and of Eagles high flight to shew in the open Church the cause of Christ Such were the holy Martyrs which made al the world amased at them And for them the Seniours followe in praise to God Now these Martyrs followers of Christ the Lambe as kilde are knowen by his description Chap. fift and in ch sixt vnder the fift seale they call for veÌ„geance and be heard That the sixt seale sheweth how all their state is shaken Chap. 5. The worthines of the matter of the time to come The storie of the time to come is represented by a booke in the hande of him that sate vpon the Throne writteÌ„ within and without sealed with seaven seales Rab. That renueth in part Ezekies visions chap. 3. and the speech is easie to tell of much matter and good and hid Br. One Angel maketh proclamation Who can open the booke and loose the sâ—ale and none Angell none living nor dead could Balaam Num. 24. told how Italie should afflict Eber and still holde on to destruction But told not the particular sort Our Lord in Mat. 24. told of Ierusalems destruction of deceavers to deceave if it were possible the verie elect And Daniel had told of an Image and beastes but to end by Romes comming vp And Sainct Paul told the Thessalonians that the present hinderer should hinder till he should be taken away the prophane empire and then should come the wicked Romylus whom Ionathan vpon Esai nameth And all the Graecians holde to this day that the bridge-maker of Rome is there daÌ„ned And Plantins men have stollen from the Chaldy the terme Romylus because Ionathan and Sainct Paul and all the Graecians plague the brigemaker exceedinglie yet without new revelation the high Bridgemakers the Caesars and Senatours their policie in the high bridge-makers the Popes and Cardinales had not bene so distinctly damned but for this revelation And Iohn in his traunce wept shewing therein the profit of the booke Then a Doctor one of the Seniors telleth him that the Lion of Iudah that in David the noble Prophet figured his warres he should be holden worthy to teach his souldiers to open the booke to loose the seales And so in this heavenly company an opener of the booke commeth An heavenly description of Christ There stood a Lambe as one that had bene slaine having seaven hornes and seaven eies which are the seaven spirites of God sent forth into all the earth He is resembled by the Lambe as answerable to the Lambe killed in Paradise and the Pascha and how he being our Pascha was sacrificed for vs and wil be revenged of Rome for that and hath seaven hornes of Power to be able to tame the Dragon with seaven heades and ten hornes And for wisedome he will as in Zachary for building of his Temple send seaven spirites over al the earth And all the armie ioy and all creatures that now they shall obey Christ and his servantes CHAP. 6. The seales being opened six doe shewe the Caesars case the seaventh last hath seaven Trumpets to sound plainly a Policie altogether sinfull The Caesares though they were wicked men their policie was good while they kept their civill lawes and killed not the Christians vpon false accusations I.
Ierusalem that should reach over the world And expreslie told how Dan. 9. where your Citie should suffer a diluge And the heavenly Ierusalem should have no need of Sunne and Moone from civill policie to countenance it But the glorie of God should shine through it the Lamb by closse protection every where Yea and many Kings of them selves should gladly bring their glorie to it And the gates should never be shut But night and day in affliction and prosperitie men shall gladly bring their glorie to it And no Anathema should come into it CHAP. 22. TO Iohn furthermore was shewed by an Angell a River of water of life as to Ezek 47. 2. comming from the Throne of God and the Lambe What should these waters import Rab. All we know that waters import doctrine and Ezekiels fishers shall arise from Galilee in Messias dayes to give waters of life as we read in the Zohaz Br. It is marveile that yee should tell what should be done and when it is done denie it So yee teach in Ierusalemy in Megila that in Sems house in Salem the tongue of Iaphet shal be vsed and when it is tolde you to be done then you despise it Lastly vpon the brim of this River on both sides was a tree of life every moneth a fruite and the leaves did heale the Nations That meaneth the Sonne of God who was resembled in Paradise by the tree of life and who hetherto in both Testaments teacheth of him selfe These thinges should come to passe quicklie and were spoken of old by the Prophetes for the glorie of the Gospell vnder Christ And againe Christ telleth that he is A and O the beginning and ending the first and the last And concludeth the new Testament in a most gracious sort and sheweth that he sent his Angell to tell this and calleth all to drinke of the waters of lise freelie Rab. El. O that you would turne your New Testament into Hebrew as now you speak to me you should save all our Nation as I tolde you afore And now I pray you tell mee the chief heades of the Epistle to the Ebrewes Of the Epistle to the Ebrewes Br. SAinct Paul in the Epistle to the Ebrewes goeth through your Gamaliels learning still proving that all your Prophetes taught but this That GOD would make the Sonne heyre of 〈◊〉 whom he made the world Ps 2. and Prov. 8. And he maketh his continuall narration all from testimonies of Scripture that he is the brightnes of glorie Es 4. The forme of the Fathers person Exod. 23. carying about all things with the word of his might Ps 102 By him selfe hath ransomed our sinnes Dan. 9. 2â—â—â—â— Es 4. and sitteth on the right hand of God in the highese Being so much above the Angells as his names shews superior dignitie He never called any created Angell his sonne 〈…〉 Messias doeth he call sonne Psal 2. Thou art my sonne This 〈…〉 have I begotten thee And the end of the Psalme telleth â—hat he of whom that is spoken is fayrer then men by the commaundement Kisse the Sonne least he be angrie happie are all they that trust in him And Aben Ezra and Midâ—as 〈◊〉 graunt this spoken of Messias and the high 〈…〉 Moreover you all graunt Psal 89. to handle Messias â—seâ— there is I wil be his Father and he shal be my Sonne and there he is called Bechor as the chief arising from death never to returne agiane And D. Kimchi graunteth that Psal â—7 〈…〉 many last afore and foure following to be spoken o 〈…〉 as and there this commeth Let all the Angells of God worship him your owne tongues shall condemne you not I. And your owne hart will tell you that he must bee 〈…〉 of whom that should bee spoken And of the Angells 〈…〉 saith He maketh his Angells windes and his Ministers 〈…〉 fyer ye graunt this to be spoken of the Angells that they were created to serve man with all zeale and speed and that the rebellion of the Divells came by misliking mâ—â—â— superioritie Rub. El. In Zohar and commonly we holde that â—â—d all we holde that before mans creation no Angells â—ell for after Mans creation God saw all that hee made and it was very good and our mindes can not once thinke of any other subiect in GOD who dwelleth in terrible light against which the Divell durst spurne 〈…〉 dealeth he but to hurt man as still shewing that from hatred to man was his fall Hold not you the same Br. That Satan was a murtherer from the beginning and that he stood not in the trueth which is Gods will for mans good as Christ came to witnes to the trueth this commeth to be his blame that our sage hold And no sage mynd will goe about to finde out higher And Babell going about to dash Ierusalems hope is blamed as bent to set his throne above the highest and so the Bridge-maker of Rome is blamed of Saint Paul as Antiochus Epiphanes in Daniel to exalt himselfe above all that is God or is worshipped And our minde can not imagine how trembling Devills durst in an higher decree then mans good seeke to check God terrible to the very holy that are about him But to trye man they are made by Gods Decree the God of this world the army of them that all may bee condemned that will not beleeve the trueth So against them the holy Angells are to serve the iust And ye say The iust man is above the Angells Say ye not so Rab. El. Commonly Br. So no prayer should be made to them to whom God dwelling in infinite light giveth charge not to teach him wisedome whom to pitie but with feare to goe about service which he chargeth Rab. Elias We are of that minde Though in Machazor we pray to Angells yet our rule of faith in Maymonides that hath collected all our Thalmudiques holdeth That service to God is prayer and as Him only shalt thou serve so the Law is To him only shalt thou pray This holdeth our Maymonides froÌ„ the very ground of al our Thalmudistes And amongest our most common Rabbi Menachem sayeth God forbid that any should pray but vnto the Eternall our God Br. So the Eternall Sonne of God sayth When yee pray pray vnto your Father which is in heaven and we in reformed Churches holde the tayle of he Dragon in condemnation as praying to creatures The Iesuites in Antwerpe the king of Locustes Locustes defending their rebellion herein be extreemely therein godles witles shameles as in this that they brauled at writing to them in Greeke whereas all be to honour α and ω who was and is and wil be the Sonne the same God with the Father the author of all tongues They who will not esteeme the Greeke tongue and Adams infinitely better then any for Divinitie and honour them so be shameles atheistes who thinke that mans barbarous wit can overreach the wisedome of God The Tongue of Adam which continued in
his soule went from the body to heaven Br. Our Greeke abridgement of faith saith He was crucified dead and buried and went to God where the godly have heaven and the godles hell Rab. Elias Wee holde so all in Gether Maleuth that on high be chambers of joy and light chambers of torment in fyre brimstone Br. Seeing then it is appointed for all to die and then commeth iudgement while it is sayd to day seeke vnto the mercy of GOD in Christ otherwise your portion shal be in the lake burninge with fyer and brimstone Your Law had but a shadowe of things to come not the very image of matters For it was vnpossible that the blood of oxen and goates should take away sinne Therefore Iesus comming vnto the world saith Sacrifice offring thou regardest not Behold I come to do thy will In the whole roule of thy booke it is written By this performance of wil we are saved Therfore seeing we have freedome to enter into the Sanctuarie by the blood of Iesus Let vs come with a true heart and certeintie of faith into that way which he hath consecrated for vs. Yee have felt nowaboue 1500. yeares eternall destruction for falling into the handes of the livinge God while yee dreame hope by the workes of the Law Sabbath and Circumcision though yee breake all the rest when ye say Sabbath shakul ce col hatorah and Milah shakul co col hatora The Sabbath is weighed as all the Law Circumcision is weighed as all the Law The keeping of either after the end of Daniels seaveÌ„ is death to you Rab Elias You have vnlaced vnto me two bookes Iohns Visions and the Epistle to the Ebrewes and I will confesse as Abr. Ruben did at Constantinople that I never thought to heare so much spoken clearely from the Law for your Gospell O that you would write in Ebrew as you speak to me you should so save all our nation Basil giveth you high report hardly perswade all that Rubens Epistle was in sadnes Therfore Christians and Iewes should require sentence against him At Geneva one would play and say The olde Lady is descended vp to Haides your hope is poysoned God forbid Vtis was comming to Lions But is returned to Calice to rule Locgriam Then I sayd If Vtis keepe him selfe so sure from fyre and water as all our folke will keepe him from setting one foot in Loegriâ but as a prisoner or by the Kinges leave he shall never be burnt nor drowned I warrant him Tell N. N. so Geneva shal be sunke before I suffer my Nation to be reported so senseles as to become Neroes and vnder them over whom we claime rule Our stomackes will never broke that and not one in Loegria dare chirpe that way Rab. Elias Your resolute iudgement for Divinitie and humanitie is alike But holde you on your purpose for writing in Ebrew for our vse You know what encomion Rabbi Ruben hath written you and what contempt of others Br. That will doe me little good Seeing the worlde is full of prophane scoffers and dullardes Princes Nobles and all of noble mindes regard studie But as Machmad barbarous found moe fellowes in fourtie yeares then millions of learned found so one Thersites will trouble the Greek Campe more then millions sage But to conclude as Iacob and Moyses did blesse Israell so I grone to teach you how all blessings were aey in Christ all the Law froÌ„ Aleph to Thau standes in him I mentioned how holy Paul wished him self cut off from God to save you I cut of my selfe from this worlds preferrement to be ready to teach you Say not in your heart who can goe vp into heaven to bring Christ downe or who can goe into the deepe of the earth to bring Christ from the dead But beleeve that Iesus is the Eternall God and that the Godhead raised the man from death and you shal be saved and receave the power of his spirit to be quickned from death to life and by the aboundance of Grace of the gift of iustice reigne with Christ for ever and ever That there be in the holy Eternall three heads and are brought all to one ye confesse in Zohar Deut. col 559. that the Angell Iehova is God of Bethell that doth Ramban vpon Exod. 23. and for pluralitie of persons yee doe note better then ever any other vpon Let vs make man Gen. 5 and vpon Psa 33. in Midras Tillin and in Saned fol. 38. and infinitelie But that God should be in Christ that can ye not see to this day But the verie same hatred that the Devills bare to mans glorie yee beare against the Sonne of man whiche aboad all shame to bring vs to glorie To whom be all glorie for ever as he is in holy spirit God to be praised for ever To the Right Reverend Fathers the Governours of Oxford WHEN Mr. Scaligers booke de emendatione temporum came forth many churches were troubled because it brought an other length of time then their narrations would suffer Herevpon I tooke in hande to shew a chaine of times from Creation to Redemption and I shewed Iubilees drawen from the partition of the Lande vnto our Lords death to give the time a double chaine And to this I applyed particular Liues in common course that there was no iarring but as Salomons Temple had no hammer noise but all was made fit on the mountaine so all seemed to have a consent And I warned of heathen lying workes and forged which in athean blindnes should trouble the holy meaning of the Bible Such as make Nabopollasar Father to Nabuchodonosor and Emperour of all Asia frustrate Ieremies prophecie for greatnes to arise Mr. Ios Scaliger should have seene this So when he thinketh that Ezekiel 1 1. taketh his accompt not from Iosias Pascha but from Nabopollasar all should blame his boldnes So when hee would have Daniel captived not in the fourth of Ioakim which he writeth of him selfe but with Iechonias the oversight is great as in denying the Kingdome of Babell parted to Medes and Persians Dan. 5. and specially for Olympiades where I will lay downe his wordes De initio Cyrj Quotquot temporum rationes disputarunt vetustissimi eruditissimi scriptores nemo non corum Cyrj annum primum in primum Olympiadis 55. confert Diodorus Siculus Thallus Castor Polybius Phlegon vt scribit auctor Priscus eruditus Tatianus Idem testatur Africanus apud Eusebium What a triffling testimonie is this Africanus giveth the Macedonians three hundreth seaventie yeares Maister Scaliger but 294. from Alexanders death to Cleopatraes when Antony killed him selfe Therefore this testimonie is nothing worth Besides Phlegon and Diodorus differ an hundreth yeares for beginning Olympiades And Pamphila differeth two hundreth yeares for Chilon the Lacedemonian of Cyrus time from Sosigenes in Laertius Sosigenes maketh Chilon to be Ephoros in Olympiade 56. Pamphila in the sixt So there is two hundreth yeares difference And Pamphila hath much defence For if Menelaus came to Tyrus in Chyram and Salomons dayes foure hundred and five yâ—â—â—â— after that in Diodorus beginning of Olympiades and six Olâ—â—piades more will well reach to Chilon his office to cast it into the sixt Olympiade Any one would bee aweary to reckon the diversities which be of Olympiades in Greekes Clement hath this That Ezekiel prophecied in the 48. Olympiad and so Aggej in the 48. And there was neare 100. yeares betwixt their prophecies Endles be the differences and from sundry games of old men reckoned them not reckoning the number but when such a gamester as Diagoras Rhodius wan the price so Theucidides reckoneth them Before Alexander Macedon no auctour in copies vnblamed numbred an Olympiad Hippias Elaeus might seeme to toy But none would regard him And in Fastis Siculis The Olympiad of Regifugium is not 68. as in Eusebius But in 86. or 85. as I remember So the goodly tables of Eusebius and Glareanus made from Dionysius and Diodorus when they are examined have small auctoritie Your great learned man that wrote against the Apocrypha to dash the holy Bibles auctoritie and to set vp Satans lies should not be in that argument in too high esteeme Galen warneth vpon Hippocrates that the greatest part of Alexandria Librarie was pestered with forged workes And Historiques mooved every stone to feigne concent to time But when they are traced in particulars agreement falleth most vpon the Angells accompt And without mans auctoritie that should bee holden simply And the Iewes who reckoned hourely their comming home from Babell and had their seavens to helpe them never disagree in the Gospell about the time that Iohn was to Baptise and Messias to appeare And when I drove your Doctor to this exigent to begin the time at the Angells message and to say 70. septiments completis excisus est Ch. I thought I had done enough to make any see that I had the victorie and I never thought he should be suffered to say that the holy Angell meant no certen time As god wil not be mocked so he would not mock to speake of foure hundred and nienetie yeares when the worlde should looke for salvation and not performe the worke till five hundred and sixtie yeres God his vnchangeable trueth cannot so deale with the sonnes of Adam If in his life time his Lectures had come foorth I had answered him in Latin Now I am loth to baite the dead Looke your selves to the dignitie of your owne Academic FINIS