Greke fathers enemies for frendes offering help In that lerned paines fortifying Geneva L. W. doeth confute DD. B. B. Purgatorie Limbum And vvith Abrahams story Children learne Abrahams religion for the trinity Incarnation resurrection Paradise hence receauing the faithfull as hoat fyer the vvicked not to be vvaving vvith every vvind of Hellish Diuinity The notation of Abraham is an high father of many nationes handled Rom. 4. from Genesis Ch. 17. Of Isaac Abraham after the flesh begate Ismael vvhence came the vncleane spirit of Machmad that nation the poyson of the vvorld Yet Isaac though conceaued in sin as others vvas quickened vvith Christ and raised placed in heauen vvith him vvho being vvilling to die knevv that he should be raised vp again Faith vvas in him the stay of thinges hoped for tryer out of thinges not sene In Isaac shall Abrahams sede be called But Esavv of Isaac cast off God a profane man vvho sold his birthright for a mess of Pottage Isaaks name is laughter or gladnes the Ioy of the vvorld Iacob in name is a supplanter as Esavv complaineth he tvvise supplanted him Gen. 28. He shevved most plainly his hope for riches in Christ his Kingdom vvhen he requested no more but diet clothing gen 28. Iob Paul teach all to folovv him Iob. 3. 1. Tim. 6. Yea and this Epigramme diuine from one prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naked came I vnto the vvorld naked go I into the earth vvhat labour I in vaine seing a naked â—nd Iacob savv a lather reaching from the earth to heauen God vvas in the top of it Angels ascended descended by it He knevv that Christ vvas the Sonne of God that Angels should ascend descend vpon the sonne of man yf Herod had knovven so much he had not sought to kill the lateborne King of the Ievves The Trinity Iacob knevv nameth one the same Angel that vvrestled vvith him the Angel that vvold bless Ioseph the God of Bethel And he taught his tvvelue Sonnes not to say vvho can go vp to heauen to bring Christ dovvne or vvho can go dovvne into the depe of the earth to bring Christ from the dead but to beleue that the God of Bethel vvold come man of him of Iuda that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul Rom. 4. translateth Es 53 after the 70 vvold pour his soule to death be recovered from death as Isaac in type go from the cross to the father that all the faithfull should so do as the nevv Testament teacheth continually That Isaac Ben Arama after old Siphri might be ashamed to say our Gospel beleued that ether the Prophets or old iust or our Lord euer vvent to Hell The Church never beleued that But the Deuels here triumph over such teachers God left his vvord sure teacheth nothing in corners And they are gods hated for Lerning that dreame of proving rules of faith from corners The Patriarches rested in the incarnatioÌ„ resurrectioÌ„ And our Crede Goeth no further for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any passage vp dovvn Ether term is coÌ„mon for journeys in al autours all Kind of vvriters speak so Haides most be told incessantly to Babes that it is heauen in the light part for the Godly as in the dark part hell for the vvicked The dull vnthankfull vvightes that raue against this shall see Isaak Iacob in Abrahams bosom in Haides but in their course they hast vp to Gehennia Of Iudah his brethren The tvvelue Patriarkes might haue taught Herod of what nature the Kingdome of Christ vvas Ruben savv nothing here but Sorovv Yet he liueth Eternally passed from death to life Symeon Levy heard of a curse vpon their trespas Iudahs confession of fault by shamâ— found glory that none but such a Iudah shall haue praise of God and as Iohn the fourth vvas dearest to Christ so he to Iacob most glorious All the rest had theyr sorovves for Ioseph vvhen some sayd come let vs kill him as the Scribes of Christ Beniamin became Ben-ony a sonne of Sorovv For losse of his brother printed his sorovv in his sonnes name in Ros Bicrj Gall biternes haue I for my Elder brother Iosep vvas among his brethren sold for Sicles by Iudas aduise to saue his life bus Christ by Iudas to losse of life Ioseph in durance betvvixt tvvo told the one of salvation the other of death so Christ told the one in durance with him that on the right hand of ioy left the railer to perish with the scribes the other rauers that set their mouth against heauen Briefly all the Patriarkes were bishops for their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing all care to teach theyrs froÌ„ their fathers spech what Sem or Melchi-sedek lerned of Mathusala taught of Adam of the holy trinity hovv Christ by death should vanquish him that had the power of death They wold not misse to Catechize their sonnes in these poinctes how our Lord should come of Iuda the king of glory the eternal the framer of the world of that poor shepheard to be a man to haue his tabernakel in vs to loke throvv the vvindowes within our wall They did fede vpon his flesh blood comforted in sorow by this hope As Ioseph gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede his brethren So all good Math. 25. giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede theyr families soules In one vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never vsed afore but in Ioseph vvith the 70. our Lord his gracious tongue calleth vs to the Patriarkes story to look to heauen not vnto Thalmudiques Kingdome in the earth that God cursed S. Mathevv requireth so much to be consydered in these Patriarkes to marke by induction through them all the nature of the Kingdome of heauen And for that vse they are so particularly set dovvne Othervvise their pedegree vvas vvel knovven from other places But Christ vvold haue vs to mark that these vvere the sonnes of Adam in vvhom the Eternall vvisdome delited Of Phares Midras Rabba noteh vpon Genesis hovv God playd delitefully vvith these sonnes of Adam Iacob vvas busied in mourning for Ioseph as being dead Ioseph vvas busied in his afflictiones the other Patriarches vvere busied in theyr mariages the blessed God vvas in disposing counsel hovv Messias should come of Thamar of Thamar a Chananean of Thamar Iudas daughter in lavv of Thamar by Iudah Again Phares striving to be borne before Zara vvho first stredched out his hand hath his name of violence shevving at his byrth that he vvold lay strong hand vpon the Kindome of heauen is a patren for all as Iacob to striue for the Kingdome from yong yeres Of Ezron Fzron is by interpretation the midde of Ioy as Eron vvas borne at Iacobs going to Egypt 215 after the promess 215.
had all theyr actiones as opened in a book before his judgement throne made a riddance of them by the day that he was to com into the world And joyneth vnto theyr vtter consumption his coming in the cloudes of heauen ascention vnto the Everlasting throne promised vnto Dauid There the Romanes begin theyr dealinges vvill rule over the King of heauen till they crucified the God of glory Wherfor they are pictured after the tenour of all Daniels fower in one The Lion the beare the fourheaded Leopard the fourth the ten-horned giue them armes to make one of them fower a beaste ten-horned colored like a Leopard footed as a bear and mouthed like a Lion Theyr tribute or taxe over the world fell out euen vvith the time that Christ the God of heauen came from the father into this vvorld And Daâ—el taught vpon Babels fall vvhen God vvold by his ovvne blood open an Eternall Kingdome to them that beleued in him and vvhen God in Christ wold enter into the vvorke of the tabernacle euen begining 30 yeres in the flesh So the faithfull savv vvhen the son wold dvvell in our tabernaâ—le of Abrahams sede whose familie knovven rightly of fevv perverted by â—evves vvith many questiones depending heron I open to all Christianes first shevv at the Entrance the reason of severall beginnigeâ— in the holy men that spell or speak vnto vs of God come in the flesh Of S. Mathews beginning from Abraham The full purpose of S. Mathew concerning the Kingdome of the Iewes I will handle at large in due place Now the reasons of Abraham made the beginnig may be touched only 1. Abraham vvas the first man to whom Christ was promised in plain termes that in his sede all the families of the earth should be blessed So a beginning from him is fit for Iewes and heathen 2. In that Eue had a promess that Christ should destroy the workes of Satan who destroyed the vorld Kild Adam to be dead in sin to leaue this world our Lord his justice and death resurrection ascension restoring Adams soule to justice the new world wherein justices dwelleth all these poinctes are closly taught But contemned by the blinded of Satan who delite to be vnwittj vvill not so much strain theyr care as to vnderstand vvhat God speaketh Novv to Abraham matters vvere shevved playner that the destroyer of Satans workes should come of him after death should be reuiued figured by Melchisedek as Abraham Sara dead from strength of generation yet by faith vvere quickened and iustified by faith So they should be vvho beleued in God that raiseth Christ from the dead For these causes the beginng of the Nevv T. is fitly taken from Abraham Of S. Marc. S. Marc dravveth his entrance from the last prophet vvâ—â—â— Iohn Babtist is foreshevved from Esays comfort vpon spech of the fall of Babel vvhich matter vvas plainly expounded foâ— time vvhen Cyrus destroyed Babel Marc his Gospell is of half a seauen to shevv Christ his teaching of the covenant for many And as God vvold haue S. Mark to fortify the Angels Chronicle for the time So he vvould haue the other thre Euangelistes to hasten to the same As S. Mathevv doth vvhen he told that our Lord dvvelt in Narazet as in the volume of the prophetes Es xj he is called Nazer in the Babylon Thalmud in Chelek Nazor is the name of the son of Dauid Presently after Thalmadique handling of that his name he cometh to the Angel Gabrieis half seauen so doth S. Luke S. Iohn hasten to the preaching of Malachj the sonne of Zacharj Wherby any might marveile hovv the Ievves could misse to receaue the King of glory coming to his ovvne hovvs And thus all the four evangelistes shevved care to fottifie that part And God vvold haue it famous turning it into a proverbe for afflictiones conformable to the afflictiones of Christ by allâ—sioâ— to that time That the afflictiones for Christ should be called the afflictiones of dayes 1260. or of a time tvvo times half a time monethes forty tvvo So by allusiones our Gracious Lord teacheth vs to mark the four evangelistes for the half seauen of our Lordes preaching specially S. Mark to go back with him to Daniel And our Lords ovvne tongue doth call vs to marke the time in the Parable of the fig tree fruteles hindering the Earth Which spech may be gathered to be six monthes before the cursed fig tree vvithered As Bucholkerus maketh a goodly comparison of that Parable of our Lordes half seauen So our Lord calleth vs from Elias Baptist vnto Elias the Thisbite hovv in his time heauen vvas shut three yeres six monethes vvarning that synce the heauens vvere opened at his baptisme vntil his soule should returne from the cross to heauen yeres should be three six monethes Novv the gathering of Elias times in the first of the Kinges vvold require long labour But vve may be sure it vvas vvell knovven amonge the Thalmudignes as S. Iames speaking to the Thalmudique maner sayth that Elias prayâ—â— stayd raine three yeres six monethes Thus the time of our Lords preaching is svvetely compared vvith other Scriptures vve may be sure that our Lord spake the truth seing ouâ— Lord told in Daniel ch 7. 12. That Antiochus should croâ—â— the lavves offring a time tvvo â—imes an half He vvold haue his time for sanctifying the temple to be as vvell Knovven as vvell measured seing the allusion Ap. 12. of a time tvvo times half a time is taken from his preaching In what moneth S. Marke beginneth his story the rest the opening of the heauens by the second Elias Because our Lord was baptized even beginnig thirty to open the Kingdome by teaching the covenant to many three yeres six moneth Seing his soules passage from the crosse to the fathes is certen in the fiftenth of Nisan So his birth Baptisme should be in the seauenth moneth Aethanim Which vvas the first moneth after the creation of the world Of the moneth Ethanim or September It may somwhat help to mark old story of Aethanim from 1. Kinges â— 2. All Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seauenth moneth And the sacrificers brought the Ark of the covenant of the Eternal vnto his place vnto the Dabyr vnto the holy of holy the Cherubim spred theyr vvinges over the place oâ— the ark This so Solemne should haue antitypon awnswearable in high matter And what thing els can be but that the most holy was manifest in his temple the army of Angels spredâ— theyr winges to haue him honored at his coming then into the world The explication story of the moneth Aethanim The most Lerned Chaldy paraphast IonathaÌ„ speaketh thus of Aethanim It is the moneth of the
ancient they called it the first moneth of festiuity But now it is the seauen moneth Thus Dauid Kimchj doth expound him Aethanim or strength is the month wherin they gathered the fructs encrease of the earth to theyr houses For that cause it is called the feast of gathering frutes So Aethanim meaneth strength fructes entrease of the earth be the life of a man And some of our doctoures expound Aethanim the moneth in which the fathers were borne The stay Aethanim of the world as the spech Mich. 7. 2. Heare ye mountaâ—ies ye strong foundationes of the earth Others call it Aethaâ—im from the strength of the lawes that are geuen for this moneth â—â—th feastes lawes So Ralbag sayth I think it called the moneth Athanim for the feastes the strong teaching iustice which â—re in this moneth This for Ralbag The first day had the trumpets the tenth expiation the fiftenth the feast of tabernacles for eight dayes And Ionathans wordes cited of me afore be thus expounded of Camchj Before the time that Israel came from Aegypt Tisri or Aethanim was the first moneth For in Tisri the world was made And by reason that the Children of Israel came from Aegypt in Nisan it became the head of monethes Tisri became the seauenth For so the blessed God sayd vnto them This moneth shal be vnto you the first of monethes To you by reason that to the rest of the world it is not first For Tisri is the first And this much for the moneth So Iohn Baptist well might begin the first day assemble vnto him much People fourtene dayes And our I ord come to him the fiftenth day when they had lerned of the stronger then the Baptist who wold baptize with the holy Ghost with fyer So the four Evangelistâ—s Celebrating the Baptisme celebrat the birth which was the same day 29. full yeres So as the first Adam the other to Noah came to the world that moneth Christ should come that time was fittest for Caesar to bid men resort to theyr cities most likely that shepheardes wold yet be abroad with theyr ship fittest for men to go into a riuer naked to be Baptized And by Daniels half seauen Iohn brought in Baptisme for heathen as Dauid Salomon only Baptized proselytes Maimony in Asure Bia tract 12 13. And yf his warrant had not bene sure plain from Daniel none might haue com to him for Baptisme So our Lord begining a new yere of his age then shewed the same time of moneth to haue geven vs his coming into the world And the Rabbines in Middras Rabba conclude that Messias shal be borne in Aethanim or Tisrj full of feastes to teach of him And God appointed no feastes for the winter because of the vnseasonablenes of the weather Chrysostome mistaking Iohns fathers story thinking that he ministred not in june but in September began to disgrace the state of the Gospell Hence Turk Iew scoph that we place the byrth where the conception should be and can yeld no reason of our Gospels narrationes which we make most vnlikely to be true And Arias Montanus helpes Chrysostom that Zacharie should be high sacrificer Wheras all Iewes know that the Candelstick Table altar of incense were without dayly gone to by the ordinarie sacrificers Elias four times made the begining of Daniels half seauen might haue taught the Iewes a sure note what Elias Malachj spake off Now the end of all the Evangelistes is in the first moneth towardes leauing the Aegypt of this world at the Pascha And at Pentecost after the law vvas giuen to Moses when the fyerj lavv of the spirit vvas by Iesus geuen So the conception of Iohn vvher men placed his birth falleth to Midsomer birth to the spring Aequinoctial and likevvise the conception of Mary fell most fitly to mydvvinter our Lordes coming into the vvorld to the first moneth after the creation his redemption to the first moneth for redemption from Egypt These matters agree vvith Scripture plain reason But novv the altering of the date vvold to much troble the vvorld It may pass amongest vs as fit for considering a time vvhen vvinter feastes leasure to heare the lavv read hindereth none vvorkes according to the conception very many Lerned men haue cleared the truth of late all are to blame that will folow an old errour here that disturbeth law Gospell Iewes Turkes look on the iust iudge who hath eyes pure that they cannot behold euell will kepe from his heauenly city all that practise lying Of S. Lukes begining S. Luke joyneth the end of the old testament to the begining of the New A most heauenly worke And here note the very names Zacharj Malachj end the spech of God in the old Testament Zacharj Malachj are in the first spech of the Angel Gabriel in the New The Angel Gabriel who did tell of Antiochus Epiphanes for dayes 2300. Generally of Gods hand vpon the Graecianes he tels of the second Elias or Malachj vnto Zacharj an holy man of the birth of Christ whom he him self named Christ Daniel 9. here the time must be considered Euen when the Grecianes were rooted out from vnder the cope of heauen had not the governement of one city in the world but at Romanes taxe in Daniel were vtterly consumed as the former all the Graecianes before they vvere parted the Medes with Persianes the Chaldeanes when the last of all these were consumed then the Angel Gabriel cometh twise to tell the joy of the Kingdome of heauen for Iohn Elias for Christ the most holy Thus so heuenly a ioyning of the old Testament to the New should be celebrated of all that will kepe the commaundement of praising God with vnderstanding And all teachers be wicked that wil be spending time to theyr hearers them selues in matters of this world wher the hearers be so wise as they and not study first the truth of these matters so gracious full of salvation after teach them vnto the world Bishops that wold teach with dexteritie to make all in the the Kingdomes able yf they wold to teach all the world should never be envyed for theyr 200000 lib. per annum But they should be counted most reverend right reverend fathers such Papae as Athanasuis the like in Grecia But ours must alter much before all the lerned nobility vvill think them so referend so learned as some nobles be lower gentry that never came in Pulpit Of S. Iohn begining the Gospel S. Iohn the last beginneth froÌ„ before the begining from the Eternall called the word of Thalmudiques infinitely through Moyses as Onkelos nere S. Iohn foloweth them sayng for Iehova sayd the word of Iehova sayd S. Paul sayth they tempted Christ vvher they tempted Iehovah This vvas the main combat vvith
the Thalmudiques Cerinthianes other heretiques And matter required that myndes longe occupied in easier matter should at the last be called to consyder the Eternity of the heyre of all vvhich made the vvorld And S. Luke sone after mention of Elias Iohn baptist handleth the humanitie of Iesus Corist vp to Adam vvhom Satan overraught to bring darkenes vpon him self before the sun euer left him in darkenes then ioyneth a nevv combat to the old serpent thence vvill I shevv the familie of our Lord cmment vpon it S. Mathevv shall folovv touching succession to the Kingdom other dependantes all for instruction of Ievves such as vvold not lay a trap to Ievves theyr ovvne destruction THVS THE TEXT SPEAKETH Luke 3. from v. 23 ANd Iesus himself euen began to be of The noblest story of all that are for yeres 3927 The piller of all the Bible to which Heathen be servantes thirty yeres being Sonne of Ioseph as meÌ„ thought of Eli of Matthat of Leui of Melchi of Ianna of Ioseph of Mattathias of Amos of Naum of Esli of Nagge of Maath of Matathias of Semei of Ioseph of Iuda of Ioanna of Rhesa of Zorobabel of Salathiel of Neri of Melchi of Abdi of Cosam of Elmodam of Er of Iose of Eliezer of Iorim of Matthat of Leui of Symeon of Iuda of Ioseph of Ionan of Eliacim of Melea of Mainan of Mattatha of Nathan of Dauid of Iesse of Obed of Booz of Salmon of Naasson of Aminadab of Aram of Esrom of Phares of Iuda of Iacob of Isaac of Abraham of Thara of Nachor of Saruch of Ragau of Phalec of Eber of Sala of Cainan of Arphaxad of Sem of Noe of Lamech of Mathusala of Enoch of Iared of Malaleel of CainaÌ„ of Enos of Seth of AdaÌ„ of God 1 Here Children should begin first to rede to compare the sorowfull combat of Adam killed on his first day from life of soule made dead in sin with the glorious combat of our Lord resisting the old serpent driving him to flight Luke ch 4. 2 Mary the mother of our Lord is in name left out but in matter conteyned For the terme Sonne through all these hath relation to Iesus as in the Last Sonne of God They vse small judgment that hould Adam called the S. of God S. Luke in Satans spech ch 4. sayeth that Iesus was meant by him Son of God 3. Iosephs father who begate him was named Iacob Math. 1. But as all maried men haue tvvo fathers so Ioseph Dauid had Iessai Saul Ioseph had Iacob natural Ely in Lavv. yet by argument only Ioseph is Elyes S. not expresly 4. Ievves Gentiles that cam not to the story of the resurrection shevving Christ to be the son of God by the might that raised him vvold haue made a scoff to see the mother layd dovvne in the Genealogie And so the holy Gh. piâ—ying maâ—â— vveakenes leaueth Mary for name out but in by argument sure collection as thus Iesus Mary Ely c. 5. The vvhole number is disposed in order fit for memoriâ— Ten to the flod ending the old vvorld ten to Abraham heyrâ— of the nevv vvorld repeating him tvvise seauen of most Godly fathers are to Dauid Then his S. NATHAN 1. Chr. 6. Beginneth a tvventy vvho Liued priuate obscure men vnder the Kinges of Salomons house vntil the captiuity of Babylon Tvvo Liued in the captiuity Salathiel Zorobobel He vvas governour vvhen the Ievves vvere sent home by Cyrus vpon the Angel Gabriel his Message for redemption ending of Moses at 490 yeres Rhesa beginneth out Lord endeth a nevv tvventy Heathen in Eusebius making a Chronicle by ages vvold make but 400 yeres of 20. The Olympiq folovvers that vvold make 590 yeres to disturbe Daniels light to all the Bible our Lordes house shevved smal iudgement The tvventy from Rhesa to our L. vvill be heauenly Championes for salvation joyning vvith Daniel in their nuÌ„ber to kepe men from feining moo yeres then God reckoned 7. When Ievves refuse the auctority of S. Luke all the Nevve Testament they should be told that for ciuil recordes all nations vvold blame them So for the 15 of Tiberius vvhen Pilate vvas governour of Iudea Herod Tetrarch of Galily Philip his brother Tetrarch of â—turea Trachonis Lysanias Tetrarch of Abylene vvhen Annas Caiphas vvere high Sacrificers for all those civil recordes stand knovven to many nationes one mans auctority is not considered in them So for the familie of a King Nationes nere Knevv it Theophilus vvold examine the matter yf doubt had bene Scribes S. Lukes foes had confuted him yf fault had bene But none did as none could So vvhen S. Mathevv maketh Rachab wife to Salmon he speaketh according to Iewes ciuil recordes vvell knovven And so vvhen S. Paul Sayth he vvas an Ebrevv continually by fathers mothers he knevv that other of Gamaliels scholers could examin that So vvhen he calleth Andronicus Iunias Herodion his consins his Kinsemen that vvere yet Pharisces had reproved him yf he had lyed So vvhen S. Luke Sodenly calleth Saul Paul he had felt reprofe yf the matter had not bene vvel Knovven As vvhen he telleth King Agrippa Festus hovv he vvas spoken to by Iesus our Lord Saul Saul vvhy dost thou persecute me Festus vvold not haue sayd to him thou are mad Paul too much lerning maketh thee mad yf he had not knovven that he had tvvo names So vvhen Iohaiada the father of Zacharie the martyr is called Bâ—rachias by the like notation S. Mathevv knevv him self vvarranted Iâ—â— Zach one man in 2. names Math. 27. by many like examples and vvhen Zacharie the auctour of the prophecie of Christ his exaltation of the King â—iding vpon an asse sold for 30 sicles is called of him Ieremie the exalter of God he had vvarrantes enough from old ages so to do And for Genealogies knovven to heathen Moses in Edoms story for the Kinges of Seir that reigned sucessours before he vvas King in Israel vvas an ancient vvarrant to S. Luke So vvhen S. Mathew maketh King Iechonias that died without issue father in place of Kingdome to one of Salomons brother Nathan in very far descent he knew that other Ievves foes to the Gospel vvho knevv the Kinges familie vvold herein mainteine him So Hercules familie SpartaÌ„e Kinges Macedonian Cyrus the Persian his cosyns Kinges of Pontus Seleucidae Lagidae are famous in sundry Graecians none vvill deny any vvithout bringing better record So Ievves should be required to bring other families of Zorobabel yf they despise our Euangelistes and vve should not suffer them to deny that vvhich a Turk or any heathen vvold be ashamed to deny 8. The names of our Lordes Line are evident to be sagely geuen in more vvise sort then ever any feigner could think vpon Many are from the Patriarkes Ioseph cometh oftnest to
vvho vuold feigne tvvelue men together to be Kinges of tvvo names and the one kind neuer â—eard by the learned of that nation I hope D. B. vvil hold this true at the last and vvho could euer haue thought that reasonnable vvightes vvold euer print or buy such a Table And the miserie of the familie might teach Herod that Christs his Kingdome vuas not like theyrs Wher Ochosias Ioas Amasi as vvere all three sent up to Haides by bloody death to give acompt before Cods Throne of theyr Sceptre and the pleading ther at judgement vuold be as tolerable for the Kinges of Acab by father as for them thence by mother and S. Mat. leaueth them out as a shame to be named in Salomons hovvse unvvorthy of reckoning in the Nevv Testament And here he teacheth Herod and all by silence more then any by anie cries that none heauenly mynded vuold bring Christ the King â—roÌ„ such or from such a Kingdome since Dauid vvrote Thy Throne o God is for ever ever the Sceptre of thy Kingdome is a Sceptre of righteousnes thou lovest iustice and hatest sin Therfore it is most evident that God thy God hath annointed thee with â—yle of gladnes above thy felowes Yet in the sixt generation from Acab the vvicked King Azarias found mercy aged 4 yeres vvheÌ„ his Father vvas kild and vvas ruled by the Councell about 12 yeres and so somvvhat better brought up then yf he had bene ruled by his Father Yet he dyed in a Leprosie for offring in the Sacrificers office in Christ his Kingdome in vvhich office Sem the great by the name of Melchisedek vvas described a Sacrificer in phrase still abiding as still alive Azarias should have lerned that of his Father David that none of Iuda vverto come nere the altar By Lavv death vvas the payment for the action for endeuour a Leprosie brake out in his forehead vnto his death shut up from comon companie And by this punishment of Salomons hovvse Thalmudiques should have lerned that Christ should be a King in an higher person office as the Eternal the brightness of glory having all the nature of God in him vvho carieth about all thinges by his mighty vvord by himself performing a clensing ransome of our sinnes should sit on the right hand of God Vnto such a King Herod the Scribes might hav looked to an Eternal throâ— for theÌ„selues And in this age God shevved a shaking of SalomoÌ„s house In the yere that Vzias died the glorie of Christ filled the teÌ„ple vvith a smoke of anger the posts of it trembled by the terrible earthquake mentioned by Zacharie at vvhich the people fled Then Esay seeth Seraphin in the teÌ„ple Angels representing the Chaldeans vvhic shall burne the temple iâ— taught of ten calamities to come afor the last destructioÌ„ vvhich I haue ordered in tables in my Concent These terrours made Ioatham a good King but Achaz vvold not beleue as did Eue that the Sonne of God vvold be a man of a virgin He had beâ— vvel plagued by Pekath his childreÌ„ vver kiled by the Arabianes Ezchias vvas a good King but after deliuerance from Sanacherib famous in Herodotus he shevved the Chaldean his vvelth as hauing some trust in it is told that his posteritie by daughters shal serue in Babels court Manasses that savved Esay savv all sin slauerie Amon vvas sone killed holy Iosias for vvicked subjectes vvas killed Ioachas died in prison Ioakim vvas captiued and cast avvaie unburied Iechonias vvas kept yeres 37 in closse prison Sedekias eies vvere polled out And his children vvere killed the state felt Ieremies LameÌ„â—ations And novv let us come to the third fovvertene Who made the third fowrtene These be the third 14 Salathiel Zorobabel Abihud Eliakim Azor Sadok Achim Elihud Eleazar Matthan Iacob Ioseph Mary IESVS These be called the holy of the most high Trinitie Dan. 7 The Chaldean golden head vvas beaten to dust the tree had the axe set to the root the Lion vvas cast into fyre for afflicting these So vvere used the armes brest of siluer the Beare in the trobled sea the Ram of Madai Pares for not tendering this familie so the Grecianes vvhole in AlexaÌ„der his sonnes sone rooted out came to nothing for Tyrannie ouer the nation vvher these should have bene honored So the Pâ—olemies in Egypt the south to Iudea and Seleucidae of Assyria north both chalenging Iudah fighting stil vvith duble campes in Iuda so wasting it perished for injuries unto these These Grekes whole parted wereall the Image after the brest armes The Leopard the fourth beast the whole Buck. And seaven times be every one of these set furth in the Prophecy of Daniel The gracious Prophet so describing the afflictions of the third fourtene And Iesus in Daniel cha 2. is the stone which beateth the great image into dust one like the Sonne of God Chap. 3 one like the Sonne of man coming in the cloudes chap. 7. Messias or Christ the holiness of all holiness Chap. 9 Michael chap. 10 12. And the holy Prophet D. should be coÌ„pared with this last 14 touching Herod Ievves Cesars that the Kingd of Chr. is not of this world And the vvhole booke which I Ebrevved for Ievves goeth upon the house of David and chiefly toucheth these last fourtene and may profitably be joined to the Commentarie upon the Parcels of these tvuo Euangelistes And this much for them profitable as I deme for all studie touching our Lords Familie Certen further helpes shal be added as tyme serueth But thus endeth the explicationes of both Euangelistes foâ— our Lordes Fathers and Predecessours in right of Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Positiones explicative of matter tow ched brieflie and first against the slander of Isaak Ben Arama sayng untrulie That our Gospell teacheth that the Patriarkes had noâ— the perfection of ioy but were in Hell and that Christ went thither to redeeme them Thus he writeth vpon Levit. 26. fol. 205 of the Venice Edition The first occasion of the Iewes fall and the harme that cometh by it SAINT Paul speaking of the old faithfull hath ben mistakeÌ„ of Christianes some for these vvordes ch XI V. last All these glorious by faith receaved not the promess God providing somwhat better for us that they should not have the fâ—lnes without us It is euident through the vvhole Epistle that the Apostle disputeth on this That the Fathers vvere taught in the old time of Christ by the Prophetes in sundrie maners but at the fulnes of time he spake by the Son that God made him Heyre of all by vvhom he made the vâ—orldes But some Christianes thought he spake not of doctrine but of joy to the Faithfull soules gone hence that the old Faithfull had not the joyes of Heauen at the first Vpon that the Ievves inferre that vve taught the Patriarkes vvent to Hell Yf they vvent not to Heauen And that
labour wil bring labour upon labour This much I wish all to weigh that we must defend not onelie the Hebrevv text to be pure but also the Neâ—u T. our hartes might blede to see our pâ—uishnes to help â—euues to hold the ceremonies neuer ended and to place East matters in the West precedent tokens going before the incarnation to folouu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the daies of Christ his flesh Of these I vvill vvrite alitle for Amsteldam the portugalles our Iscariotes vvho for 30 sicles vvold sell Machmadean notes vvith the Bible Of the fourth Monarchy He at the first vvold haue Syrianes Persians Grekes Romanes But being vvarned hovv so he left out the Chaldeanes denyng all the Prophetes left Eusebius in that poinct vvher in all Ievves held the trueth cometh to the fourth Kingdome vvherin since he hath vvritten in Latin a treatise to me against me Thus reasoned D. Farar. Yf the fourth Kingdome vvhich must be dust in the image befor God of heauen his Kingdome is set vp yf this Kingdome be the Romanes yee mistake the true Christ But the fourth Kingdome is the Romanes Therfore the true Christ is not yet come Br. I denie the assumption The fourth Kingdom is not the Romanes But the parted Macedonianes a parted Kingdome from the third called one in respect of clayming Iuda to both sides by ioyning mariages still Syria vvith Egypt the Romanes had bene vnfitly figured by tvvo legges being one Kingdome Besides the mariages together had bene no distinctiones For all nationes mary vvithin them selues But the mariages of Seleucidae Lagidae pass al in all stories continued nere 300 yeres handled in many vvriters Strabo Appiane Pausanias Livi Trogus moo full many Besides the Romanes had made the inages legges longer then the gyant Typhoeas vvhom Iuppiter buryed in Tinacria vvhose head vvas vnter one mout his tvvo feet reached vnto the other But Gods providence contriued all to a fit proportion of a mans body The Chaldean of short time to haue a short part 70 yeres the Persianes in brest shoulders to let dovvne the armes 130. nere double to the other Alexander his captaines sone destroyng one another 23 beside Seleucidae Lagidas to belly as so many ribbes all sone cutt off to haue the shortnes of a belly the reason is plain that Alexander vvas to be sone cut off because he vvold be a God proud by successe And a Poet vvold say he should be cut off least he vvold make vvarres for heauen Novv the tvvo legges vvhich continued double the Persian time in mariage that Cybiosactes a supposed Seleucides maried the late Gleopatra these haue a fit proportion strong a vvhile are thick thyghes vveaker are the slenderer legges And vvhen Antiochus Epiphanes ruled Egypt Syria Gyges Asia Egypt Phayt or Phaytons Lybia as Ezekiel told Ch. 38 39. Polychronius the Greke vvhom I gaue you vvith porphyrie other Grecianes doth him these matters rightly handle vvhen Epiphanes ruled both then the tvvo vvere one Kingdome for vvarning touching his altering of the lavv the visiones vvere chiefly shevved Ch. 7. 8. 11 12. agree to the parted Macedonians to every vvord of Daniel your expounders confesse that the Grecian Epiphanes vvhole rage is of dayes 2300 Rabbag sayeth that the legges conteine the same matter that the Kinges of the north south Ch. XI are the tvvo legges for Ch. 12. Iosephus sayth as Daniel that he held Ierusalem three yeres an half your Machabees note that sone after at a month his army smarted sone he after dayes 45 fell by Gods hand And heathen stories agree to Euery svlâ—able vvhich by chaunse could not fal out one vvord by chaunse may fal fit to a matter not purposed But as an hog may dig the letter A vvith the nose yet cannot dig Andromachaes vvork of Ennius so heathen could never fit Seleucidas lagidas to every vvhit of Daniel vvhom they never savv but that God closly ruled the Balamites to teach Israel Moreover it is most senseles to think that the Macedonians vexing your nation vvith double campes in your nation eating as vvith teeth of iron for fiue Kinges of one side fiue of an other treading all dovvne by campes vvhich they coul not eate it is most senseless in you to thinkâ— that no prophecy should tell you of these poinctes but 300 yeres should be passed over Turke Caesar south Kinges late in Aben ezra vpon Dan. should be meaned Gehenna iâ—stly devoureth your natioÌ„ as fevvell ready for it that despise Gods goodnes leading you so clearly by Daniel vnto Christ his birth by the Image vnto his death by Aben ezraes vvordes Dan. 9. That seauenty seauens of yeres are from Daniels prayer to Seale the Messias the holynes of all holynesse And doth not this speake as vve that God vvas in Christ reconciling the vvorld vnto him self vvho in death overcame him vvhich had the povver of death the vvorld vvas subiect to the son of Enos a litle inferiour to Angels by suffring death but Crovvned vvith glory by resurrection ascention To vvhat sonne of Enos could the vvorld be subiect being a bare man vvhat bare man durst the Angels vvorship at his coming into the vvorld by ps 97. Kimchi confesseth that to be spoken of Messias coming into the vvorld And Sadaias vpon Dan. 7. confesseth Messias the sonne of man coming into the vvorld sitting vpon the right hand of God by ps 110 And vvher your Thalmud denyeth that vpon ps 110 Iarky Aben ezra cannot agree But Iarki vvith Sadaias vpon Dan. 7. say Messias is ther meant the person ther sone returneth to the Euerlasting thence ruleth all Kingdomes coming into the vvorld as sone as the Romanes tribute shevved that the Macedonianes the fourth Kingdome had not one tovvne of governement vnder the cope of heauen And hovv can you be saued despising so great salvation vvhich telleth by so many stories in Daniel yf this this for 500 yeres fall out as vvas foretold lok for the redemer in the yere that Aben ezra told to be Mesâ—â—as the most holy by Aben ezra to sit on Gods right hand by Rabbi Sadaias Thus ye may se that not the Romanes but the Macedonianes vvere to be the destroyed before Christ came into the vvorld And you might rede vvhat a gracious commentarie the N. Testament maketh vpon this poinct yf you haue any vvorde to gainsay speak on Farar the Iewe. None but you D. Iunius make the parted Macedonianes the fourth Kingdome M. Plancius the Preachers of this tovvne are against you for SalomoÌ„s hovvse for Daniels Chronicle for the Crede for the fourth Kingdome hold not the nevv T. to be pure in text And the BB. of England be against you in their notes vpon the Bible for
OVR LORDES FAMILE AND MANY OTHER POINCTES DEPENDING VPON IT opened against a Iew Rabbi David Farar who disputed many houres with hope to overthrow the Gospel opened in Ebrew explication of Christianitie That instructed Rabbi Abraham Ruben With a Greke Epistle to the Geneveans By H. Broughton Printed at Amsterdam in the yere 1608. A Table of the chief pointes handled in this booke Of our Lordes familie Of Iudahs Kindomes persones Of a vvicked Table Of Machmads Keys of Paradise Of D. Bilsons profe that our L. vvent hence to paradise Of Athanasius mistaken by the B. Of his three Syllogismes Of Catachthonia that it meaneth not Hell Of Hades that it neuer signifieth Hell in the N. Testament Of Gregorie Nazianzen for Tartaros Of a Ievvs disputation against the gospell For Scripture text Daniels ending Moyses Of the Iudaisme of M. Livelie Of vvarrant to translate Ebrevv Of the fourth Kingdome in Daniel that the Romanes are not meant in it TOT THE KINGES MAIESTIE Cum tot sustineas tanta negotiasolus in publica commoda peccem Silongo sermone morer tua tempora Caesar I Maâ—e speak to the King as Horace to Augustus and affect brevitie which he sheweth mete for spech to a King A Thracian Iew wrote from the City of our Constant in vnto the Land of his Mother to have from that soile his City spirituallie builded I printed his Epistle and sent aunswer that when the King of ScotlaÌ„d should rule all the IlaÌ„d I should convenientlie perfome Ebrew building having most sad promess for meanes to fill the world with bookes of our faith in the Chananean tongue when the King cam to the other Scepter And though the Noble GentlemaÌ„ of whom M. Iames Melvin from him wrote assurance delayed I made all Ebrew instrumentes and vttered bookes vpoÌ„ my charges in Ebrew Greke and other toÌ„gues unto 36000 to fill the world quick he with clear opening of matter mistakeÌ„ wherby we gave Iewes occasion to reject the Gospell and wherby they much disgraced us unto Machmad They were greued to see their hope of victorie gone And one lew of Amsterdam made request that I wold in an opeÌ„ solemne audience aunswer him one after none to such argumentes as by which Iewes gathered that our Gospel could not be of God Disputation was graunted and he disputed an afternone vainlie hoping to prove that Luke told not our Lordes kindred that Salathiel could not be son to Iechonias and to Neri That Romanes were the jmage legges that Daniels Seavens did not plainly end Circumcision that our Crede and Gospel could not be reconciled that our Greke Testament was not pure in text Yf he had proved any of these wherin our side assented much vnto him he had foiled the aunswearer To all these I aunsweared and now print the tenour for the vse of the Kinges natioÌ„es And j wold go foreward with Ebrew Grek writinges to be turned by others into all Europe tongues for the light of Christendome Yf the King doe think good to perform that wherof M Iames Melvin vvrote extreme asseveration And j hartely wish humbly desire so much to be performed as the judge Eternal knoweth due in faith and a meanes to lighten the â—ast from the West Liberalitie of a Prince sone great without band in smaller occasiones wold find in this kind from God and man greater approbation The King may appoint pay of promess from Ecclesiasticall revenues and yf any Bishop can open the Bible in Ebrew and Greke and heale the Bishops erroures better then my slendernes j wold gladly give him place j am sure he wil be an honour to the Bishops nation over the world But yf neither the Bishops can deale with the East in Ebrew and Greke in story Thalmudiques cannot contrive both Testamentes into sure nerves the King will take order that others doe it Your Maiesties most humble H. Broughton TO THE MOST NOBLE PRINCE MAVRICE Land-Grave of Hassia WHEN I came to Marpurg Most noble Prince your Doctour promotor layd among positiones of al faculties this one against me quidam autumat Descendere ad inferos in sacro Symbolo esse idem quod ascendere ad coelos quod nos non credimus And they requested me to dispute vvher I shevved that all dead be inferi all vvhose soules be in Heaven euerie taking of a lourney is descendere by scripture speach And yf an horse die antiquitie held it enough to say he vvas dead but for men they toke more in their mouth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he dead gone to the dwellinges of Hades And all Heathen vvold expound our SymboluÌ„ of faith to meane as the Gospel that our Lord vveÌ„t from heÌ„ce to the most happy lodge of the happy Manie milliones in England think so your tendered the truly learned D. Fortius thinketh so since I opened the cause the flour of Christendome thinketh so though the Cyclopes of Aetna vvold haue svvalovved me up in their Gehennean torment The Senatours yelded and svvare a great oth that they vvold teach the teachers to use strangers better Novv a Ievv hath dealt openly against me vvher in your Doctours take vvith him against my Ebrevv bookes to your Highnes and to your Brother the Grave of Hanavv You haue sene both translated I defend the Gospel Yf Papist or Caluinistes doe cross I vvil combat Your Highnes may tell your Doctours of flight or fight It is not vvell that men teach vvhat they haue not learned themselues Your Highnes most humble Hugh Broughton TO THE RIGHT HONORABLE The Lordes of his Majesties most honorable Privey Counsell THE Kinges Majesty right honorable mynded a fauour to my poor studies vvhich M. lames Melvin vvrote I should look for Yf it please anie of your Lordships to putt his highnes in mind I hope it vvillbe sone performed And I vvold gladly take one yeres paie of that vvhich vvas purposed yerelie Besides I am to request your Lordships to consider a Genevean injurie done to me for the Kinges sake That I have expressed in an Epistle vnto themselves Yf the King knevv the vvhole matter his Majestie vvold be readier to vveigh my daÌ„ger for his affaires to further my paines for the common good of Christendome Your Lordships most humble H. Broughton The family of Iesus Christ after the flesh who is God blessed for euer After that Koheleth or Ecclesiastes had shewed all thinges vnder the sun to be vain that men might look how the soule immortal might stand in judgement find the ioy of the Kingdome promised to Dauid I opened Ieremies Lamentationes how therin the Iewes hope of happines in this world was buryed with the destruction of temple city Kindome And the same yere that Ieremy first wrote his Lamentationes the noble Daniel so beloved of God was captiued to Babylon to rule his captiuers as Ioseph to rule Egypt who thence deriueth the Kingdomes that vexed the holy Iewes religioÌ„ how Christ