A require of agreement to the groundes of divinitie studie wherin great scholers falling, & being caught of Iewes disgrace the Gospel: & trap them to destruction. By H.B. Broughton, Hugh, 1549-1612. 1611 Approx. 180 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A17000 STC 3882 ESTC S105815 99841541 99841541 6130 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17000) Transcribed from: (Early English Books Online ; image set 6130) Images scanned from microfilm: (Early English books, 1475-1640 ; 779:03) A require of agreement to the groundes of divinitie studie wherin great scholers falling, & being caught of Iewes disgrace the Gospel: & trap them to destruction. By H.B. Broughton, Hugh, 1549-1612. [6], 92, [4] p. Printed by Richard Schilders], [Middelburg : 1611. H.B. = Hugh Broughton. Printer's name from STC. Signatures: A⁴ B² B-M⁴ N² [O]² . With a final errata leaf. The last leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible -- Criticism, interpretation, etc. Bible -- Chronology -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2006-01 Apex CoVantage Rekeyed and resubmitted 2007-09 Jonathan Blaney Sampled and proofread 2007-09 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A REQVIRE OF AGREEMENT To the groundes of Divinitie studie : wherin great Scholers falling , & being caught of Iewes disgrace the Gospel : & trap them to destruction . By H. B. 1611. THE AVCTOR . TO THE LERNED TEACHERS of Salvation that know Great Britane speach . IEwes scattered over the world , having Satan breathing in them , the more they are provoked to beleve , the more they offre them selues to the Serpent to be deceaued & to deceaue , from that plainnes that is in Christ . Since ambassedour Barton of Godly memorie moved a principal Rabbi at Stanpol , to write to Englād for Ebrew explication of our Gospel , the Iewes of Prage , Francfurt , Hanaw & others bestir them selues to serch our crossing of the holy story . They plead that as ours teach , Messias Kindred is not in the Godspel : how he cometh from Dauid . And infer , soundly vpon our treason , that so the Gospel should not be from God. So they say , that by ours , Mathew and Luke be vnreconcileeble : who bring salathiel , as we say , the one from Iechonla of Salomon , as al of trueth must graunt , our blindes doth : the other of Neri of Nathan Salomons brother . And they well think● that men of grace should never be caught in such vmpossibilities . So they say , we as they , make the Romanes the fourth Kingdome in Daniel : which was to be destroyed before Christ should come in the flesh , and , that for ending , Moyses Law , by Daniels seauens : we haue 〈◊〉 many mindes and heades : wheras so weighty a matter should haue consent of all Christendome . Also they obiect that our best spent 60. yeres to prove that we haue not the New Testament pure : which God had kept pure if he had geven it . And that we haue 20. Opiniones for our Principal article of Descent to Hell. To all these I answear : and pronounce all , a the an , which after warning will trap them to Eternal destruction . And to their modest I open our mysteries . To the Right Worshipfull , the Governour , Deputies , Assistantes , and Generaltie , of the Famous companie of Marchants ADVENTVRERS . Grace , peace , and successe in their adventures . THE Tribes of Iacob , Right Worshipfull , which were placed vpon the Sea for Marchandise , had stones in Aharons Right-care , remembrancing daily their Navigation , to be assured of Gods protection . Isachar had the blew Saphir , the sky colored , to trust in God : when Coelum vndique , & vndique pontus , as Maro speaketh . Zabulon had the Iahalom , the Sardonyx , named in Ebrew of beating , as in Homer , Gallie-men beate the sea with their ores , and still yet doe in Gallies . Aser had the stone called the Sea : Tharassis , thalassa in Greeke , is the Sea : and happy Asers stone . And these Tribes have speciall blessing in Moyses . That they shall sucke the riches of the Sea : and the hid wealth of the Sand : and , be of force al their dayes . And fame of the Phoenices for navigation in Tyrus and Sidon , among Graecians , was for these Tribes ; as we may gather by scripture . How Salomons ships went with Chyrams to Tarsis or Tartess , the Law telleth , and Aristotle harpeth vpon it .. Aristotle telleth that Phoenices went to Tartesus , beyond Spaine , and for their countrey trash had such store of silver that they made their very ancores of silver , even to spare so much in their fraight , being full laden with silver , that if they kept their yron , so much silver must be castaway . Aristotle seemeth to have mished in the word Tariess , which meaneth the sea : and not one soile : in Chanaan speach . And for Cethem of Ophir , this honoreth Israels travelling far . I asked a simple mariner which had ben in the west Indians , what they called gold there : he saide Cethem , iust the scripture terme : and yf Spaniards of late for some conceipt did not give gold there that name , Salomons Fleete may well seeme to have gone into those quarters , and marchantes of Israell to have shewed there that they worshipped the God of Heaven : and to have invited some home with them . And whereas Aristotle writeth of the Carthagineans , that beyond Hercules pillers they found an happy soile : and Plato of a most large Countrey , as now we know , Phoenices and Isachar with Zabul on might well give the occasion to all this . So honorable would the Law have Merchants care , & Gods care for them that know him . But without singular blessing of God , marchants suffre great losse : it were to be wished that all of stately Companies should have the chiefe groundes of holy learning knowen . Isachar is cōmended above all Tribes for skill in times what Israel should doe : as how the feastes of Pascha and all appendantes by the Heavens course should be ruled . As of necessitie they were to be Mathematicianes that goe to the sea : so this Tribe passed them that kept at home . And now a dayes men for so much match Isachar , for Marchandise , but not many Nations for skill of holy Law , yet in England Merchandes haue bene a great help to hold the Gospel , mainteyning our best lerned abroad , to restore the trueth , after our holy martyrs calling for vengeance from vnder the altar rowled vp the Popes heaven , as a booke rowled : I will shew them S. Iohns Apocalyps wherof I giue you the sum , by chapters , that they may see the marow of his booke . He telleth that Christ shewed the state to come to the end of the world & a vision of him self : as vnto Daniel , ch . 10. this doth he , ch . 1. And in singular sweetnes to the seauen starres in the seauen Golden Candelstickes all these partes be applyed with addition against all Arianes that the Eternal , the Sonne of God , the creatour of the world , is hee that appeared vnto Daniel . So Iohn expoundeth Daniel , into salvatiō of al Iewes of Grace . This goeth through , ch . 12. In easy facility . Now for times to come , this appeareth ch . 4. God on a throne sitteth a Iudge , like Iasper , for Beniamins temple : & Sardius ▪ as Ruben : to fight for the tribes . And Christianes , in state Persones , are 24. Bishops , and besides goodly , this in ch . 4. Then the Lambe & Lion openeth the booke of seauen seales , ch ▪ 5. then he cometh further , against Caess . on horse , white , with plaguing riders , vpon red , black , Pale : For the martyrs , who crave to destroy the Empire , but are bid to expect Diocletianes Persecution . Then shal their profane world be rowled vp , ch . 6. After that , a generall apostasie cometh , ch . 7. How that falleth out , the seaventh seale doth shew . Christ standeth at the golden altar : to receaue all prayers , & Rome bends a policy against all this . Thervpon Christ , as in Ezekiel , casteth fier into the earth : & Angels trumpetters sound how hayle and fyre is mixt with blood : by that , Popes be made a mountayne : so a mountaine of fyre cast into the worlds sea : to set all on fyer . when the star Byshop falleth from his heauens , to turne the law waters , into wormewood and to darken the chief sun , mone , and starres : comming vp by falling & by turning the Scriptures into gal , sone darkning the third part of the Church : that three woes are pronūced ch . 8. By his keyes of the pit , whēce he fetched the woorwood of his haeresies , he bringeth Locustes of monkes to devour all the west , & able to make warres , and becometh King of Locustes : and maketh warres : and so becommeth a fyrie mountaine , to make hayle and fyer mixt with blood . This was one woe . He weakened the East Empire to set vp the Saracenes : and is plagued from Emphrates : as his Idolatrie and treacherie turned away the East , chapt . niene . Christ reviveth the Gospell , when men eat the litle booke , teaching againe , How he is the Angell of Covenant , and mediatour for the faithfull , capit . 10. Martyrs bringe policies to see what the king of Locustes his citie or Policie is : and he falleth , and the Gospell is restored : and he falleth with worldes end , capit . xj . The same matter is repeated for Caesars and Pope in a Dragon of Roman armes . As it was called Egypt , capit . xj . and Pharaoh , a Dragon , Esai 27. The vpper part of the Dragon is shewed to be the Romane Empire : one compiled of the foure in Daniel : and the taile is expounded to be the beast arising from the earth , capit . xj . or King of Locustes , capit . 9. he reviveth the former Empire , so , that none can live in it , without his marke , capit . 13. His marke is to force Christians to Idolatrie . For which vilanie Roman Babylon is told of a fall , capi . 14. By vrging Idolatrie , he driueth from his Aegypt , the Church through a sea of fyre and faggot , into the wildernes . Where the tabernacle built hath a smoke of Gods anger , and Angels seauen plague him as he plagued all vnder the seauen trumpets , ch ▪ 16. The beast reviued hath no difference from the former : but in bloody colour , & the daughter Rome riding vpon it , all bloody , ch . 17. Rome shall fall as Babylon & Tyrus did , ch . 18. It shall fall when all nationes sing Haleluiah , vpon the destruction of the wicked , with vnderstanding . Then the Word of God wil catch the beast false Prophet : the whole dragon reviued , & cast him into a Lake burning , with fyer & Brimstō . Which is the secōd death , ch . 19. But the Roman Dragon shal be tyed a thousand yeres , before the King of Locustes deceaueth generally . But then he makes a new Gog & Magog . for the old Ierusalem : & thervpon shal be destroyed , as the old was , by the first cōming , so he by the second , of Christ , from a throne of Iudgement : as the old Gog & Magog was , ch . 20. As Iohn in Patmos saw the heauenly Ierusalem : So Patmos the church tossed with Aegean waues shal be in Gods sight such as Esay , Ezekiel , Aggei & Zachary spake of . Christ saluteth vs poore heathen with his owue most gracious voice . To him that loued vs , & hath washed vs from our sinnes by his blood be all honour and glory for euer ▪ Amen . NOw because I wish your right worshipfull company , by this paynes to be Isachar & Zabulon , & grauen in blew Saphir , & Sardonyx , that will abide striking , in the brest of the high sacrificer in the heauens : I will briefly touch the sum of this booke . With three Iewes I had spech : At Amsteldem with Rabbi Farar a Physician : At Hanaw with the Synagoge Doctor Rabbi wolf : At Basil , with a Rabbin most desirous of christianity . The other do meane no good . Farar obiected in a great assembly : sayng your Principal scholers make Ioseph son to Ely , and Salathiel to Iechonias , proprely both : and the fourth Kingdome in Daniel to be the Romane : and that to this day yee cannot agree what Daniels seauens meane : nor to defend our Greke Testament : nor to tell what our Crede meaneth . Beza and Calvin misse in the first three deadly : Liuely & Barlo most athean impudently in the fourth . And for the fift Beza spent sixty yeres to prove the new Testamēt most corrupt , & for the sixt , Geneva layd a trayn to kill you : for denying Catelthein eis haidou in the Crede to meane suffring of hel torment : and for saying , that by all Grekes it meaneth a passage vnto Paradise . And at this last the Hanaw Iew fell back : that Hanaw builders hindered great Princes promises for Ebrew drawing of both testamentes vnto Christ : because you despised Geneva : having drawen all Churches vnto them : and for Daniels 〈…〉 ▪ Genevit Scaliger checketh all former : ending them with Ierusalem : as we Iewes doe : So for all six by Geneva your Gospel should be nothing worth : as by Oxon ▪ wher D. R. was suffred to say , the Angel meant no certaine time : but if he had sayd : after 80 seauens Messias shal be slain he had spoken proprely . They forget God , that dare teach Angels how to deliuer their Message . I graunted that Geneva in all these taught poison to the Gospell : and by blindenes wold make Churches a Synagoge of Satan : and this I wold make good . That Iesus , Mary , Ely are Luc. 3. genealogied , not Ioseph : that Iechonias only , as a King a successor , begat Salathiel , that the Macedonianes were the fourth Kingdome in Daniel : that Beroaldus in Geneva rightly limited Daniels seauens . That Beza hath altered no text : only disputed vpon them : that for Luc. 3. he referreth the matter to others , and Mat. 1. and Daniels fourth Kingdome is well handled by Genevean Iunius and Tremelius . And the senat for all , yelded vnto me : and Hanaw little ioyeth in any victory , Beza with Calvin did much good , in their kind : But I wold not haue them my auctours . Thus I disputed with the Iewe. I also glaunse at the Iesuites : for Plantines Bible for fastening to the Bible of the old Testament 1696 vniust blames : and denying the vowels to haue Gods austority : and for stealing the word Romylus from the Chaldy Es . 11. where Ionathan namely condemneth Rome , as S. Paul 2. Thess . 2. saith . Thence the state wholy sinfull shall arise : which shal be overthrowen by lerning , and by the spirit of Christ . With the third Iew I speak of the Apocalyps Image and beast answearable to Daniels Image and beastes : and Satan pictured from the Romane armes , him shewed . So the seven Angels trumpeters for Romes pluguing of the world , and seaven Angels revengers in the same tenour of Phrase . In my Latin Con. I haue shewd the comparison of both seauen Angels I wil now touch the Phrases . The Bridgemaker to restore Kome , to be a woman riding vpō the old Empire , not reviued without blood , maketh the earth plagued that suffred him : So his goten earth is plagued with boyles of state : when monasteries wickednes is spied . He a mountaine was cast into the sea of nationes : his nationes feal blood , which they shed , star wormewood turned the law waters into bitternes . His doctors fountaines and riuers bitter to death , now cause him blood . He darkened sun of Iustice : sun of Iustice maketh his bite their tongues : that what they speake they vnpeake . He became a King of Locustes and a beast ch . 11. now the th one of the beast is daghkened . Euphrates was in startes loose : now still . Martyrs earthquake shakes much & without Martyrs Baraks victorie is at Armageddon : & Iosuahs haile : to the last victorie . These matters I hope and wish to be as the Pearle Mat. 13. in all your trafiques : and I referre the successe and your selues to the tuition of him whose will the vnconstant windes do constantly performe . Yours for all help to find the Pearle of heauen , Hugh Broughton . A require Of consent to agreement against Iewes , who by vs are hardened , and perish . SOME of the best learned Iewes haue greatlie desired to be taught our Gospell . One Rabbi Elias of Germanie whole 21. yeres : with whom in Francfurt Synagogue 1589. I drew all the lawe to Christ , so that he denied nothing : but still desired to heare the matter enlarged . We disputed vpon this oath , That God should strike him presently , that spake against conscience . So he never denied any thing that I spake , but requested leave to moove doubtes : and departed with desire to bee taught by printing . That our Conference was reported by Iewes to Constantinople , and by further instigation thence R. Abraham Ruben sent his Epistle to England : which when I had printed in Basil , Rabbi Elias came thither , & was so mooved by that Epistle , and longe talke vpon the New Testament , that he brake into these wordes , saying : Oh that you would translate the New Testament in such Hebrew as now you speake to me , ye should turne all our Nation . On the morow I went to Zurick , and he renued his desire . He desired the Consull to write to Zurick a request of returning , to teach him further : But my occasions could not suffer . And after my returne from Zurick , two Italian Iewes came thither : and seeing what I had printed , specially vpon Daniel , beleeved and were baptized , and came to Basil to see me . An other is in England now , as I heare : who by my occasion tooke the Gospell . And in Wormes a milde & eloquent Iew tolde me , that if I could shewe that God was in Christ , in all other poinctes , Moses should giue place to the Gospell . And generally it pleaseth them to speake to Princes of Germanie , that the Hebrew style which calleth them to faith , cōmeth nearer the Prophetes purenes , thē their best : forced for the simple Iewes to patch Languages . Thus far a doore is opened . But some are bent frowardly : wherof one requested disputation in a great Hall , and had it . Others aunswered with blame of our disagreement for one article : our maine ▪ Catelthein eis hajdou . Others demaund explication of Consent : where Iewes consent to all , is handled : and Epistle to the Hebrew , and Apocalyps . The summe of Rabbi Farars disputation : in Syllogismes of this : I. If the kindred of Christ ( how he cometh of David ) bee not in the Gospell , it can not be from God. But the first is true . Therefore the latter also . II. If Iechonias of Salomon begat Iechonias Neri of Nathan , Luc. 3. cannot be his father : But most large consent holdeth the first : Therefore so the later is false . III. If the legges of Daniels Image figure the Romanes , the true Redeemer is not yet come . For all the Image must equally be broken to dust . But the first hath Christians infinite consent . Therefore also the second . IV. For Daniels seavens , whereby ye end Moses ceremonies , that hey● are not to be vsed , ye haue no constant agreement . But as Barbinel saith : so many opinions as heades : so many deny , all but one , your Gospell to be from God. But your diversitie is endles . Two Vniversitie Professors of your countrey shal be cited : and two of Marpurge in publike disputation , professors both are famous by Epistles of studentes . Your two are D. Iohn Reinolds of Oxford , and Mai. Ed. Liuely of Cambridge . Both their wordes you haue printed . Reinolds beginneth the time at the message of the Angel , or at the first of Cyrus , his speech is long , but that is the sum . And for the end thus he writeth : Septuaginta septimanis completis excisus est Christus . So he must needes meane that 490. yeares after the Angells Message to Daniel , Christ was kild : But , as not holding that true , he saith , the Angel meant no certen time : But , si Angelus dixisset , post octies 70. annos excidetur Christus , praecisè & propriè locutus esset Angelus : quoniam praecisè ab eo tempore intercesserunt anni 560. This Oxford schooles heard , and you cite the Page of his Lectures written . Maist . Ed. Liuely , and his commender whom you terme Bar. Lo. denieth Messias , Dan. 9 to meane the Redeemer , & beginneth the time at 137 ▪ yeres after the returne , & ended it as we doe at Iernsalems Flames , and as we doe , so he , denyeth any time certen , whē Messias should come into the world , or to teach , and to redeeme : & Bar Lo is highly honored after commendation of his doctrine . Againe as we so they two , Liuely and Bar Lo teach that sacrifices were lawfull in Emperour Vespasianes time . You can haue no conscience in your Religion , if you suffre men to live , that denie all your religion , or them that sell such bookes as good . But Portugalles know , that Bar Lo was twise Buy-shoppe since that time . And so you know that a Preacher Lutheran of Francfurt saide , there , was no religion in England : wee Iewes thinke there can be none , till better doctrine here cometh . V. If the text of the New Testament bee corrupt , it can not be from God. But Th. B. spent sixtie yeares to proove that it is most corrupt , & hath full many longe speeches to prove that , and triumphet what infinite varietie of copies he hath seene , and him you holde your chief : and for him Quirites binde not the Greeke with our Ebrew , as holding Ieromes translation better . Therefore by this doctrine your New Testament should not be frō God : for God would keepe that which he gave , as our Ebrew to every Iod. VI. If you hold most ridiculous Fables to bee part of Gods Hebrewes doctrine , where we Iewes never holde , I meane the Apocrypha , all fables , or trifling writers : how can wee thinke yours the Prophets of God ? we can never doe it . But the Apocrypha be , cheeck by cheeck with your New Testament : Therefore we are to thinke your New Testament to be no better . The sum of answer . In my booke of our Lordes Familie , I answered to most of these : and I make a sole treatise of the Apocrypha : what vse it hath , as your Midrasoth or Fables : and Col b●● , in a treatise of sentences , Syracides is no better . Now I will brieflie lay downe a short answere to all for the simplest . To the first . Sainct Luke Chap. 3. telleth , that our Lord is of Ely properly , as Mary was his daughter : and that Ioseph is not ther saide to be sonne to anie , but Iesus is sonne to all , there : who were the pillers of heaven , as Iob termeth mountaines , in their ages . The seconde . All Iewes of conscience might see that in Ieremie God sware Iechonias should die childles , as theirs all there note , and that he begat Salathiel no more then he begate his Vncle Sedekias , elder then him selfe : yet by succession is his sonne , 1. Chron. 3. And Sainct Mathew beeing now not a Publican but a Doctor in Law , knew law phrases : and that all learned would agree to his speech , where the storie was knowen . To the third . All of Conscience where my Commentaries vpon Daniel come , which I gave the Iewe him self , will sweare , that Seleucidae and Logidae be figured by the Images legges : and my Ebrew bookes and many thousandes in copies besides , tell the same . What haue I to doe to defende mens dotage ? The dead , died in the repentance of errours : Let the living answere for themselves . To the fourth . Oxford knoweth , how I forced D. R. to agree with mee for the limites of Daniels seavens . And D. Kennel can not forget that . I will record it . D. Kennel told me in London , thus : Our D R hath turned all vs of all degrees against you . Then said I : Presently will I turne you to me : speaking so , as calling for God to strike you presentlie , if you speake against your conscience . God forbid , sayth he , that I should denie that . Then marke , said I , The Angell saith : Seaventie seavens of yeares ( that is 490. ) are shewed most exactly : For to seale sinne and bring iustice by the death of Christ : when must the time begin ? said I : At the Angells houre of speech , saith he . And when end ? when Christ dieth , saith he . Tell D Reinolds he may as well deny God as those limites : Hee telleth him , and D. R. so settleth them . so the strife is ended . They who can not suffer him blamed for saying the Angell meant no certen time , shall answere me before God. I wrote an Epistle to Oxford Doctours , that such doctrine deserved to send Oxon to Helice and Bura . They complayned to Lord Will ▪ Burghley , Chancelor of Cambridge . He cooled their courage , with report to my friends , what wise men they of Oxon were , that complayned to him of me . Now let Oxon answer the Iew for D. R. And all who countenance Bar Lo ▪ who for M. Liuely raved against that consent which GOD gaue to Scripture , I did but in part shewe it , should thinke them selves so farre sonnes of Gehenna with him . God will not be mocked , nor regardeth person , and holdeth thankles and godles neighbours . The sight of Scriptures concent is more worth then all the golde in the world . So the mocking of it is one of the highest degrees of Atheisine . And all who revenge not that , if they can , can not escape Gods revenge . When iust complaint is made for most manifest and most weightie iniurie against God : all that bee slow to revenge , shall finde God readie to revenge them . Though Doeg prosper a while : he that denieth consent to be in scripture , may as well denie God to be the authour of it . And none but godles will suffer that . So the reioycers in the Libell , whē it was , who suffred the other , many had quicke passage hence : not as well dying . Moo should weigh desert for fellowship with wicked . All be Atheistes which deny concent of word to be from God. To the fift . of Iakim Math. There is not a letter amisse , nor contraritie in the New Testament : The true copy saith : Iechonias ( not Iakim ) begot Salathiel , as Beza vnchecked his check , so the French , & English should . Of this I haue elswhere written . Of Barachias and Ieremie , Math. 23. and 27. In Barachias for Iohaiadah , Saint Mathew followeth the notation Blesse God ▪ for : God hath the knowledge . So Ammiel and Eliam , be one man. Iochanan & Ioachaz the King , by Kimchi : & Ichoiadah and Iohn , and Iohn and Chen in Zacharie , and about 60. propre names for notatiō diverse are in the holy margent readings among the 848. the Ebrew double readings : whereof I haue much written . Now Exalt God , and remembrance God be of one force : as Ceplias & Peter . And so S. Mathew in a knowē person eloquently and stately by imitation of the old Testament sheweth that hee wrote by the same Lordly spirit as penned the Law. Senses exercised , would never stagger at that . As Ezra and Malachy are the same man by the Thalmud . Of Rempham . And soules 75. Act. 7. Of these I haue written in my Consent of Scripture . Well I trow though vcalegon Iscariota schoph , that of Rempham . He that teacheth , Our Lord in Catacyrievo blamed Heathen Rulers of tyrānie : where Prov. 8. he saith , Princes by him decree Iustice , will litle regard what to scoph , for Gehēna . Of yeares 450. after a sort . Act. 13. This number hath bene blamed : And Rhemistes in the Martialcie requested Bish . Elmer that some should reproove them , if it could be done , for translating after the Latin , and refusing the Greeke copy : and they chose that of Act. 450. Bishop Elmer , that rarely favoured me , requested me to dispute with them . I did so , and they soone yeelded . Iscariofa libelled that I defended the 70. translation , of a copie which I should say was foūd in Geneva betwixt two walles , And that all laughed at me . I wonder what asse ever could be so vnlearned , as to thinke that ever any now 1300. yeares would defend the 70 ▪ which is no wher extant , but patched infinitely . And I marveile who should dreame of any 70. found at Geneva betwixt two walles : the father of lies Belial taught Ben Belial so to lie . I complayned , but sped no better then Abakuk . Ch 1. The blamed sped wel in a thankfull people , who haue his nyse learning in high esteeme . Such Lactuce is fit for such lippes . Of Boanerges . Thus the Iewes dispute , if Boanerges be corrupt , Christ was not God , who kept not the name which he gaue Iames & Iohn . But Geneva holdeth that name corrupt : and what scholes allow not the writer ? Therefore by such Christ should not be God. Answere . Geneva was warned of this checking , to a Genevite in the way to their towne : when the Genevite bragged of deepe amending the holy text . But they could never bee quiet till they wearied the warner out of towne . Soone after GOD threatened by Savoy to take their towne . The answer is easie : that the Iewes to this day made Scheva O a , as Noabyim for Nebyim : so Boanerges , where Th. B. would haue Benerges , Iewes generally will defend our Gospell . Of Armageddon . Armageddon is vily vexed . Most of all by Danaeus , but I will not cite his corruption . Our Geneva had Arma-Geddon . Th. Beza noteth an huge companie of differences . That is iniurious , where Gods authoritie is so cleare by art . Against Harmegiddo . If Origenes Octaploun were extant , where the Ebrew is expressed in Greeke notes : the letter Eh , by a weake spirit , as in Abel , Alleluja , Agar , Ephphata , Aman , Ararj , & Ar , in Eusebius , for oros a mountain we might well guesse by that which we haue , that many thousands of exāples doe cheke the blame of Ar , to turne it into Har. So For ME as better then MA. many thousand or Examples would shewe that shewa is oftener A then E. as in Isaac , and twice in Nathanael . So for little Chirik , that it is many thousand time E short . And the whole word Mageddon with N. is in the 70. Esay 10. and elswhere . So the checking of God in all the syllables of Armageddon , against so many warrantes : to prove that wee haue not the New Testament that God gaue : this can but exceedingly greeue all that see Iewes hence made fewell for Gehenna , and many of our owne cooled from zeale . Of Sabbaton act . blamed by M. Scaliger . that it should be Sabbatωn , in the newter gendre . M. Scaliger greatly forgat him selfe for thinking that Tω sabbatωn ωnos , could agree with Greek In all the tongue , the like is not , the text in all copies standeth well . Of the storie of the adulteresse , Iohn 8. In a Latin Epistle to the Princes of Germanie , I haue shewed that Saint Iohn by one Thalmudique rule sheweth more learning then any forger could . I am loth to repeat it , to Anabrais . For it would be tedious and hard for the vnebrewed . Of Cainan . Luc. 3. For this Cainan , I haue written at large vpon our Lordes Familie . Thence the Reader may fetch my minde , against M. Scaliger , that held the Cainan ioyned to Arphaxad to be a corruptiō : Because in deed the man was never in the world , and S. Luke knew that : and it would make any stagger why S. Luke should bring , in that family , a forged name . That which I haue often handled , I think bitter in repetition . Epiloge . Thus I haue brieflie holpen the vnlearned to defend the trueth . Touching Persones here blamed , I will shewe my minde . M. Beza I hold to have deserved rarely of the church , for rules of faith against the Pope . But as he cōfesseth his hebrew store was scant : so it was pitie that he was not warned to keepe him at home . I holde D. R. equall to him , and syncere in all , saving his defence of M. Scaliger against the churches : whereby he much missed , in Heathen Greekes , not in Divinitie otherwise . Of M. Lively I can not tell what to say , who still held the Ebrew text corrupt , and so , little cared what to say , and missed , as I haue given advertisement . Bar-Lo I leave to God. I am sure , that our Melec , whom from my hart in Geneve in extreeme danger , I defended to be the only Orthodox K. in the world , would pay him if hee knew his Libell . His learning is small for a Doctor , his wit no better : for a polititian that made wicked beleeve our people loved not their good : Our K. His conscience that scoffed God the authour , is worse then the rancour of any dogge . His whole course is voyde of grace in his Libel , and declamatiō against Rob. Fss . as though he had authoritie to censure Nobles . I never read of any so shameles to haue made a good end . Now for the Hanaw Iewes arguments . The Hanaw Iewes brake to rancour vpon these Syllogismes . First . The stryving against an open commaundement of faith , is as wicked as endevour to breake all the world in pieces . But ye strive voyd of all conscience , against this : Kisse the Sonne , least he be angrie : happy are all that trust in him . Therefore ye are equall to the Divells in contempt of the Sonne of God. Preofe of the assumption . Ye say , Nasheku Bar is not to kisse the Sonne . I replied that Nashak is never but kisse , and I made your selfe confesse so much . Even Rabbi Man , turning to his concordance , & that Bar is is Sonne , Prov. 30. twise , and Dan. 3. teach , and your Thalmud in millions of places . And Aben Ezra , the sharpest and best learned that ever yee bred , telleth plainly , that Messias is there meant . And in that you print him , you make him your mouth : yet you tell me , you will not stande to him . No iudge in the world ever gaue a client leave to shrink from the pleading of his owne counseller . And doe you hope to mocke with the Iudge of all the world , & to escape the rivers of fier that are afore his throne ? You know what your Thalmud Bab in Chelek speaketh of your selves , that ye shall haue the faces of dogges , before the Messias helpeth you . For that our S. Paul saith concerning you , Phil. 3. 2. Looke to the dogges : should not this moove you , to quake , when yee call your selves dogges , and the holy Ghost from your owne mouth doeth condemne you ? Moreover , Midrai Tillin your Eldest worke telleth in a parable this to bee spoken of a King , of whō vewing his subiectes they would make an hymne . Then said he , make not the hymne on me , but make it to my sonne . And you know this , and will yee wilfully perish ? The seconde Syllogisme . If by your owne consent a Golden Chaine of times is made one of five from Adams fall , vnto sealing the Messias , the holy of all Holynesse , and not one whit further , that Chain should draw you to Messias . But the first is true : Therefore also the second . Proofe of the Assumption . And the first Chaine . From Adam to Tharaes death , you make vniversallie yeares 2083. To that death Midras Rabba ioyneth Abrahams calling from Charan : and Philo the true Philo , the Greeke : who also telleth that none who haue read the Law , can bee ignorant of that . All this I haue cited in my Ebrew booke to Landtgrave Maurice , from your owne authours , and that yee spent 215. yeares in Chanaan , and 215. in Egypt . Out of Rabba Azarias I cited your Ebrewes for that . So from Abrahams calling from Charan , to the Law , shal be graunted yeares 430. and 480. to the Temple , & 36. to Salomons death : and thence in Barbinel from Ezek. 4. 390. to the burning of the Temple . Now come backe 19. yeares to the beginning of the captivitie , And ye knowe that ye haue a new Chaine of two linkes or yeares . But 19. must hange downe , and ye must fasten the twentieth linke to the former Chaine . So fiftie one yeares are to the end of the captivitie . And thence Aben Ezra telleth by the Angell Gabriell that 490. yeares are thence vnto sealing the Messias the holy of all holynes . Now this Golden Chaine is of your owne making vpon Gods authoritie . But your ▪ Thalmudiques made a Cobweb , full of all shamefulnes against all light or conscience . Of that you have read my booke , So the assumption telleth that your Golden Chaine draweth you vnto Christ . A third Syllogisme , From the Iubilees . If your selfes confesse that the Iubilees draw vnto Christ , and that falleth out most clearlie by your former Chaine : your conscience telleth , ye rebell against the light . But the first is true : Therefore also the latter . The proofe of the proposition . In Zohar ye haue this wonderfull saying , vpon Levit. 25. Col. 2. 10. fol. 53. In the Iubilee the Maiestie of God will be a remission , and redemption , and ending of Sabbatisme to Israell . This is a wonderfull saying , to be spoken by your selves , and not perceyved by your selves . So the Zobar hath vpon Gen. 3. The seede of the Woman , thou serpent , shalt pearce footestep , and HE shall pearce thy head : Vpon HE , ye say this Person , is Hacados Baruc Hu : The holy and blessed God : we can speake no more , and you could speake no lesse . For he must be God that can destroy the workes of Sathan . Moreover , Kimchi saieth vpon Ezek. chap. 40. That the Messias redeemeth in a Iubily . Now looke to the pleasaunt progresse of times by Chalebs age , Ios . 14. telling how it was 45. since Moyses sent him to view the Land : So in the seaventh the Lande was parted : then the eight is the first to the Iubilee , so the first Iubily Chusan is tamed by Othoniel , and there beginneth a blessing with your first Iubilee . in the seaventh Iubilee the Arke commeth into Iudah : and Ephraim his glorie was transferred to the tribe of Messias . Thence to the captivitie of Babel , are seaven seaventies : it of one seaventie : & thence a new seaven seaventies . Put these together and ye have 28. Iubilees , or 1400. yeares . To such pleasant facilitie hath the God of heaven distinguished the times : and he hath made al partes most famous by high dealings , to draw all vnto salvation . But your sinne against the holy Ghost , which Maymonides noteth from Es . 6. and our foure Evāgelistes marke , that your sinne keepeth away your hartes from vnderstanding . A fourth Syllogisme . If every whit that Daniel pictureth and expoundeth in his Images , be come to passe , even by Heathen testimonies , before the birth of Messias in Bethlehem , you sinne against the holy Ghost by despising the trueth of God. But the first is true , as I haue shewed you in my booke of Davids Familie : Therefore you sinne against the holy Ghost in not beleeving . Vpon these reproofes , they break to open refusall of hearing , to say : you labour in vaine to turne vs , while Christians are at such strife among your selves , for your whole religion , &c. specially for your descent to HEL : Ye have aboue 20. opinions ●●r that : and fourtie branches growing frō the Genevean . The Genevean , the Marpurgean , the new Hanovean , hath much hindered you , as we heare . And the Romane of the Fathers being in Gehenna Isaac Ben Arama blameth , fol. 205. col . 2. Of agreement generall for our groundes . This ground is generall from Athanasius and eldest time : that nothing may be holden for Divine trueth , but either graven in all heartes , or evident in the Bible . And our Apostles never went further : and the best learned of all sides being called to these groundes , will refuse combat against them . Groundes of disputation . I. The old Testament is pure , and New to every letter . II. The Apocrypha be for vse but of tolleration , and rightly damned generally even in your Thalmudes , as not to be regarded for any sound worth : but wicked to be vsed at all in any reverence , as sound sadnes . Otherwise some of them be very witty to play with heathē : & godly & learned by our K. III. In Moyses all Divinitie is taught by the Angell , called Iehova the God of Bethel : how he would be Emmanuell . The Prophetes and Apostles goe no further . Vpon this ground I brake your Rabbi Elias in Francfurt Synagoge : that to this day he desireth institution . IV. Your Thalmudiques for tongue are indifferent , and as good as we can wish for the Prophetes : and proprietie must stande wher it striveth not with sense or common notiones . V. The New Testament was to be written all in the tongue of Iapheth , as ye well gather from Noes allusion to his name , Gen. 9. in Thalmud Ierusalem in Megila : and thence in Midras Rabba . VI. God gaue the Graecians first a minde to advāce their tōgue when Iuda was in Babel : Then Pisistratus brought Homer to esteeme as Iewes haue Moses , or we the Gospell , for daylie vse of speech , though they knew all to bee fables , the sager sort . Vpō this beginning all kind of florishing writers came , in 200. yeares . That by Alexander Macedons time , it came to the highest perfection . And all the learned in the West spake it willinglie . Then the Macedonians conquering South & Indians by Millions of Souldiers : force all to know Greeke , the wealthy of Leasure . Tully pro Archiâ Poetâ , telleth that Greeke by his time went over all nations . Now all might in one tongue learne the salvatiō by Christ . And Christ giveth his servants the greatest sharpenes of Logike and bravenes in speech to heathen : wherein S. Paule giveth place to none that ever was in Athens . Saint Luke in storie hath equall spirite . And when they speak storie of Law , the seaventie Seniors phrase is theirs , to call the old Testament stil to minde . And to Scribes they bee Thalmudique : & rare Ebrew matter they expresse rarely by termes Greeke : but Gods wisedome is vnder those termes in rare sense . VII . Saint Paul teacheth nothing differing from the Scribes , but that Christ was to suffer : and beeing the firste from the dead , should shew light vnto the world . And the same is the summe of all the New Testament . VIII . All our best learned know by these groundes controversies be tried . And he that cannot dispute by these groundes , should be still . Examples of Consent . Our groundes that Scripture is pure , & only must iudge , and is perfect for to rule all our vse of life : the learned of all sortes when they are openly called to accompt , know they must graunt : Even the Quirites . D. Iohn Pistorius is famouslie knowen for this argument . The Popes maner is to provoke disputation before warre . And as disputation proceedeth , warre or peace followeth . D. Pistorius of Friburge was the Popes chalenger : a great Graecian , and Caballist . The Chalenger was written too in Greeke what groundes his Chalenger held : and that Pistorius should haue fafe-conduct for an hundreth his owne friends to come with him to Basill schooles : Their disputation should be in the tongues which God vseth to vs , Adams tongue which continued in the house of Hebers faithfull : And in the tōgue of Iapheth , which God trimmed 600. yeares , and spred over the world , that all nations might learne the Gospell in it . Wisedome requireth no moo tongues for Divinitie . And by this kinde all terme brallings should be cut off . And his owne heart knew that he must graunt my rules : and therevpon I assured my selfe , and tolde him that the chalenger would give over his chalenge . After some combat , so he did , vnder his owne hande in a Greeke epistle : and so both sides were glad that they no further needed preparation of warre . Since , warre was : and a letter of myne written from Marpurge to Zurik stayed vndelivered two yeares , and then they wrote : That stayd : Suo magno malo , To their own great harme , That they knew not I was in the countrey : Let the scornefull say : they know better then they , their owne case . Vnlesse our common groundes were sure : tempestes could not bee so soone calmed . Many such dealings I could bring , but the vowed to sit in the seat of the scornefull would but mocke . But for you Iewes I wil cite Iudaique matters . Rabbi Elias your own chosen Oratour , he seeth my groundes to be your grounds , and never checked one whit of my assertiones for his vse . And Rabbi Ruben of Thrace , commeth not short of him . And if your hatred to our Gospell blindeth you , doubtles ye goe into the fire which ye have kindled , and ye shall lye downe in panges . Obiect not , ô Iewes , our dissent where our generall consent might save you . And thus much for your generall accusation of our disagreement : where ye are vnexcusable for most grosse crossing of knowen trueth . Now I will come to the particular difference which you obiect of our Creede : for Catelthein eis haidou . Of descent to HELL . Twentie opinions ( saith the Iew ) yee haue touching the Descent to HEL : as your selfe in writing haue charged our soile schollers . And what religion can be in your New Testament , seeing articles be so vncerten . I will touche them which are knowen to fight openly with you . Sebastian our Preacher of Hanaw , told your self to your face in our towne , that you were against all Churches : And when Marpurge printed a Thesin in these wordes against you : Quidem , autumat descendere ad inferos in sacro Symbolo idem esse atque ascendere ad Coelos , quod nos non credimus . Maister Isaac Genius told that Lavater our Scholemaister sayd to the Grave , he also would write against you . And Iohn Lucas of our Hanow telleth how when he brought you from the Badens sick to Geneva , full fore against your will , because you had warning of their bent , for defending the text of scripture to be pure : where one Beza spent sixtie yeares to prove it most corrupt , and to finde a miraculous difference in copies : Iohn Lucas tolde often how they vsed you , when you first went frō your chamber to salute the Professours . A small professour sayde : Oh , you are against our Calvin : you say , that , to Descend to HEL is to goe vp to Heaven . And what a further coile they kept , you have printed all in Latin. Iohn Lucas sayde : The Syndique and two Senatours gladlie heard three whole houres , your opinion of our Iewes petition , and how by Thalmudiques you meant for him to cleare all your New Testament , and how the Syndique gaue you leaue with Gods blessing , to print what you would : and how the next day 30. strange studentes by the Syndiques consent , sent one D. Goldastus , to request you to professe in Geneva , and presently to shew him how without Chaldie studies the new Testament could never be vnderstood . But presentlie after you had bestowed three houres discours with the Doctour , the Senat sent you word what a Plot the schollers layd to kill you , and how he offred you 300. french Crownes to goe presently away with the Scottes . Now what religion can be in men of this bent ? And for Hanaw we heare that you printed here vppon Dan. 9. a double helpe to Calvin : One for Beroaldus against Scaliger , the other for IESVS passage from the Crosse to Paradise , by all Greekes , that to catelthein eis haidou , meaneth that in speach of all godly . But when you shew how Geneva refusing all armies getting a sure victorie , turne God and all men against them , then Hanovians kept a Saracene coile : and moved the Grave not to goe forward with Princes promises for that great allowance which you expected : to teach vs in Hebrew your Gospell : we were in hope that you might haue saved our whole Companie : till these strange dealings of your strife weakened vs : to cast off all opinion of Christianitie . Answere . Twentie opinions are in deed : all springing frō one root of bitternes : the Latin phrase , Descèndere ad inferos , The Greeke Symbolon is no lesse cleer then the brightnes of the Sunne . I will open that , and then all wil graunt , that the Latin and all translations must meane as the originall doeth : afterwards I will come to Lavater , Marpurge , Geneva , Hanaw , and shewe consent of all sides to me . Of immortalitie taught by the Greeke article : and the ground of an happy common weale . Iapheth taught his sonnes soules immortalitie , and that by death they shall goe hence to God , where place of ioy shall ever holde the good : and place of torment the bad . The common name to both is haides : a place vnknowen . And the Heathen of most auncient time , made haides to haue two partes . Leimonas , that is florishing places of the Godly , and Tartaron , a iayle of the wicked : So God and all soules are in Haides . And to the holy , Haides is Heaven . To the other HELL . Leonidas King of Spart , when with few hundreths hee fought against verie many thousandes of Parsians , hee encouraged his Souldiours thus : Dine with a valiant courage , O Lacedaemonians : We shall Suppe in Haides . This he made the whetston of valour : that he who dieth for his Countrey , should have in Haides a sure Lodge of Heaven , as Tully translateth that word . Agreeable to that Plato the Eloquent would haue it taught as the foundation of a good common weale , that Haides hath place of Eternall ioy : for the iust and valiant , and such as die for their Countrey : and place of Eternall woe for the evill and cowardes , that will rather flee away then die for their Cittie . Sophocles is most noble in this kinde , in verses cited by Iustin Martyr : and by full many after him . Him I have cited vpon Iob. And that all soules goe to Haides from Homers dayes all kindes of Greekes holde that , and many great volumes would not conteyne all their testimonies . And after that God had by the Macedonians conveighed the Greeke tongue to the Indianes , Strabo recordeth that the very Indianes beleeved of Haides as the Graecians did . And the Macedonian Greeke vsually termed Heaven Haiden : as Portus Dictionarie telleth . And our Lordes Prayer from Math. cap. 6. in vulgar Greeke for the borous , saieth , Our Father which art in Haides . And Sainct Luke in his Attique style bringeth the tormented in Haides talking to Abraham : assigning no other place for him . And no Greeke ever denyed Abraham to bee in Haides . And we Christians holde him wicked and godles , that would make Saint Luke senseles . All who bring men speaking one to an other , must looke that the Reader will infer they bee neare : and otherwise holde the writer a lier . And any Eloquent Heathen would sweare , that Sainct Luke placed Abraham in Haides , and in ioy . And he maketh the word Catelthein most certen : that it meaneth , Permeare , to passe vnto : not to goe downe , but as the situation of the place may inferre inferioritie . Now then by Sainct Lukes Greeke , Catelthein eis Haidou must meane a passage for the holy to Heaven . So in this article we professe against Epicures with Plato and all sage Heathen , that Soules are immortall : and that the happy go Hence to an happie Lodge : and that all wee holde , all , everie one , Platoes ground & Tullies ground of a good common weale : that the sure recōpence is in Haides : And that Kings should not persecute such Teachers , but hold them the profitablest subiects : who teach iustice and all fortitude in high sorte : that the iust dying for mans good , the soule returneth to Haides to God only wise & good , to an vnseene and pure place . All that know Platoes greek would swear the Pēner of this article was so far no whit Platoes inferior for vse of greek . But the Latin phrase Descendere ad inferos , sent you Iewes to Hell , stumbling at the doctrine . And Latin Chrysologus 1200 ▪ yeares agoe , mistaking the heathen phrase , said that Abraham was in Gehenna till Iesus went thither to redeeme him out . Therevpon your Isaac Ben Arama after others tooke occasion to stumble at our Gospell : who vpon Levit. 26. writeth thus : Fol. 205. All the law of Christians hangeth vpon this one string , that for the fall of Adam he became dead in sinne : and all the Fathers and iust went into the Mahamaroth ( Psalm . 140 ) the pits of Gehenna , till IESVS went thither , and brought them furth : Now , that is not possible that the holy Prophetes being so familiar with God in their bodies of clay , should not rather out of the body , bein sight of his blessed glorie and in ioy . Articles against Isaac Ben Aremaes slaunder . I. Our Gospell never taught any holy soule went hence to anie other place then to heaven . So Abraham , Isaac , and Iacob are in the kingdome of Heaven , Mat. 8. and all the Prophetes , Luc. 13. So the theefe , Luc. cap. 23. knew that Christ should goe hence to his kingdome , and that he should bee pitied : and was tolde that he also should goe that day to Paradise . And S. Paul , Heb. xj . telleth expresly , that Abraham was here a stranger , but looked for an heavenly citie , & God prepared it . Though in forme of doctrine he was not perfected : having but the promise of Christ to come , yet he saw him by faith , as we by storie : and by that faith went hence to heaven . And often doeth S. Paul speake , Heb. 9. and 10. that our Lord went from the body to heaven : Therefore ye Iewes be shameles slaunderers . II. Christ being in aeternall spirit the God of Bethel , the Angel that hath the name of Adonaj in him , Ex. 23. taught Moyses all divinitie : and teacheth nothing in the New Testam . but that which he taught in Moyses and the Prophetes . Now HE , in Levit. 26. where the recompence of keeping the Law is tolde , telleth of life eternall by dwelling with God : & of death by Gods angri face . And that you should know , that the Law was given to humble you to receive the mercies in Christ : You are told of 28. fold punishmentes , & of Babels 70 yeares , & that then ye will confesse your sinnes , as Dan. chap. 9. did . And then God will teach his covenant , which the Angell did : That Christ in the time set , shall end sacrifice and offring : that is , alter the lawes which Moyses gave . S. Steven was accused for the Angells wordes : and as all the Synedrion looked vpon him , they beheld his face as the face of an Angell , Act. 7. None of you all ever durst deny the storie . And when ye killed the holy Martyr , the Angel Gabriel and all the Angells encouraged the Romanes to destroy your place . And for the Godly , S. Paul expoundeth Levit. 26. thus : 1. Cor. 5. We doe know that if the earthly house of tabernacle be dissolved : wee have a building from God , not made with handes , everlasting in the heavens . Heere yee might have seene that your Beniamite spake as Levi , and as nothing inferior to Moyses : For the spirit of God ruleth his pen , by which Moyses was wise . Againe , for the place of the damned , Iohn Apoc. 14. saith : They shal be tormented before the throne of God and the Lambe for ever and ever . So Gods angrie face shal be vpon them . Thus ye may see that yee are much deceived . III. Vpon your occasion I thrise wrote in Greeke to Nicolaus Serarius of Mentz . He and many of many places requested me to write in Greeke : to stirre studie to the tongue . And longe agoe a right honorable Patron bound me in promesse so to doe in honour of our Greeke Testament : all written at the first in Greeke . To Nic. Ser. I wrote a demaund what I should answer Iewes for the Pope . He knew well enough , that if he reconciled not the Pope to me , I would begin with him . And he expresly answereth from Thomas Aquinas , that Christ neuer went by Change of Place , to Hell : but the Church beleeved as Athanasius , Cyrill , Theodoretus , who expreslie tell , that all the faithfull went hence to most blessed Palaces : Vpon Psal . in Commelins fragmentes . IV. Theophylact vpon Saint Luke 23. recordeth , that the best learned holde , all the faithfull went hence to the royall palaces . V. Chrysostome teacheth vpon 2. Cor. Hom. 6. that Abraham and Lazarus were in the kingdome of heaven . So your slaūder is great , and worthy of great punishment . Only the heathen Latin phrase bewitcheth the world : Descendere ad inferos . But now some write vnto me from England , that there be none holden of any cōscience , that are not of my minde . This cause hath bene there so much debated : and the learned K. forceth all to looke about them . But I will returne to Greekes . In Photius librarie , a litle worke is cited , fathered vpon Flavius Iosephus , your man : wherein haides hath the Bosom of Abraham , in light and ioy : and a Prison for the wicked : which is called of the same Iosephus in your warre , Dark Haides . And that other worke is fathered vpon sundry moo : Ireneus , Iustin Martyr , and one Caius . Such consent was to the doctrine . Of Iustin Martyr . Iustin Martyr was a great Philosopher , and ready in the best Greekes . He Quaest . 75. distinguisheth Haiden into Paradise , and Nabuchodonosors Haiden : And for the Monarchy of the world , and Soules immortalitie citeth against Epicures , wise Poetes for Haides , iumpe as Christian faith is professed , by symbolon Apost . And from the phrase of this article Iustin wan his chief credit among heathen . The Latin translation would never have done that . The Greek is holy . Of Eusebius . Eusebius in the common mouth of Ecclesiasticall storie : and in this argument he vseth the phrase of the symbolon , Hist . 1. 13. and by oracles doeth expound it . He saieth that Thaddaeus taught the L. of Edessen , that our Lord was crucified , dead , and buried , and went to Haides : and thence hee raised vp the just : which had of long time bene a sleepe . This in Hist . lib. 1. cap. 13. Now Apod . 3. He citeth Porphyrie and Oracles , to tell whither our Lord went : where the Oracles say , of our Lord. Apo. 3. fol. 87. That Mans Soule was the godliest of all soules . And the Godly Soule doeth goe into heaven . Thus speaketh the Oracle : and Porphyrie assenteth , That the Soule was iust , and went hence into heaven . So Eusebius being the cōmon historique for the Church , telleth the cōmon opinion for his time , how the speech of the Symbolon was vnderstood , that Haides of the godly is knowen . Of Latines : and other translations . Soone after that Latin studies came in credit , they bred disturbance : what Descendere & inferos should meane : and no tongue but the Greeke could well expresse the matter . Therefore many Symbola , when the immortalitie of the soule was knowne , left out the article : when the mynde without the expresse word held the matter : and barbarous tongues could not expresse the right . Two causes mooved them . The one , that when soules immortalitie was knowen , the article was cold that drew the matter into question . The other , that translations drew hurtfull expositions : being vnable to overtake the Greeke eloquence . So the omission was sage , where omission was : and was to bee wished that it had bene over all Barbarous Countreys , vnable to expresse the Greekes clearenes . But we may be sure it was in the Greeke at the first , while Heathen and Christians made equall vse and friendship by the article . And the Greek Fathers cōtinually deale with the article , as holding it vsuall . And for all the twentie opinions : I cited , this cōmeth one check for them all : That it is in proprietie of Greeke flat atheisme , to denie to soules passage frō the body : To Catelthein eis haidou , a returning to God that gaue them . And it is an vnspeakable shame for Doctours of Christianitie , not to know the phrases of their own abridgement of faith , and markes of profession . Now I will come to your Hanovean Preachers , and Marpurges , and Lavater , & Geneva , and for your stirres for Genevaes quarell . Of the report that I was set against all Churches . I. This report was much faultie . It is no fault to differ from all Churches for the good of all Churches . II. Churches carrie no sway , aboue the word of God : but the word of God doeth above all Churches . III. I haue brought to light by the helpe of Iewes and Heathen , many things which none of any Church before mee cleared to my hand : as that the Law was aey writtē as now . IV. I knew not fifteene yeares agoe , any learned man in the world that durst mainteyn , that to Catelthein eis haidou in the Godly , was to goe vp to heaven . But since , mightie & Learned are of my minde . The Duke of Bullon being at Hanaw , was desirous to heare my selfe vpon this article , at a late supper . And as Maister Isaac Genius told me on the morrow , he sent to Sedan for his Professour : who came and read what I had written , and saide he was of my minde : and the Duke bade him tell all his fellowes , that they also should be or look for no pay . Isaac Genius is myne authour . Maister du Boys can tell : aske him . And vnlesse England bee full of fooles or flatterers , the heartie all there , stande to mee . Two Caladonians , nine yeares agoe , overthrew all the good that I might haue done . The Bishops cleared them selves : and tolde who the parties were : Two Calcedonian Lords sorrowed that that should come from their soile : and that therevpon Ban. by whom I would not be checkt for any thing , should bee great . In France the best learned presentlie ioyned to mee : and reformed Helvetia : & the LL. & Marchants of Francfurt : and the Iesuites of Mentz : and the best of Hanaw . The least should not chide , that I was against all Churches : when I am against them for their speciall good . At Francfurt a Preacher by occasion of speach against English Spellmen , was aunswered that they were allowed in England . Then said he , There is no religion in England . A marchant whom M. Is . Gen. described to bee simplie the richest in all Francfurt , said , I would Br. heard you . He is no Turk , Iew , Romist , Lutheran , Calvinian , yet I hold him of the best religion . In England we allow no teacher but God. The Marchant , thought differing from mē to be no blame , as none that studie of conscience , will make flesh their arme . I dare promisse that what so ever I defende of resolute purpose , or oppugne in schooles : that the most part of the hearers will be of my minde . I was requested at Mentz , to dispute vpon a Licentiat . I tolde them that I had no minde to be busie in straunge soiles . Then they vrged instantlie of all friendship . Therevpon I was content , but told them , that I would overcome , by their voices , or never dispute more . And if any thinke , he can doe better then their aunswearer did , let him trie . The question shal be here layd downe . Romana Ecclesia est vera Christi Ecclesia . The Church of Rome is the true Church . Reply . You make Peter God : Therefore yee are not the true Church . The antecedent is denied . Ye make him Rock : Therefore God. The sequell is denyed . Rock is never taken in praise of person : but only in God. Once it is spokē of Abraham and Sara , Es . 51. For the Quarry whence Israell was out : and for a Madianite , Num. 25. But neither place will stande so here : Though Maymonides in Moreb , would commend Abraham and Sara here . The cōtinuall vse of Rock in the highest degree of prayse telleth , that the terme belongeth only to God. Answer . It is bestowed sometimes vpon other men . Reply . Eysight will iudge , that , These be all the places wherein the word commeth , in commendation of a Person : The Rock : his word is Perfect : He is the God of trueth , Deut. 32. v. 4. And he contemned the Rocke of his salvation , v. 15. Thou wilt forget the Rock that begate thee , v. 19. Their Rock hath sold them , v. 30. Their Rocke is not like our Rocke , v. 31. The Rock in whom they trusted , v. 36. And in all these places the seventie Seniors put Theos , God. Thus often in one chapter in Moyses , the word Rock is , God : and the termes of the Gospell must agree with them of the Law. So , There is no Rock but our God , 1. Sam. 2. My God is the Rock in whom I will trust , 2. Sam. 22. 3. and Psal . 18. 3. And who is the Rock , but our God , 2. Sam. 22. and Ps . 18 The Eternall liveth , and blessed is my Rock : and exalted be my God , the Rock of my salvation , 2. Sam. 22. The Rock of Israell spake to me . The Eternall is my Rock , and Redeemer , Psal . 19. My Rock , be not silent concerning me . Doubtles he is my Rock and my salvation , Psal . 62. 3. & 7. He was to me a Rock of dwelling , Psal . 71. 3. The Rock of my heart , and my Portion , Psal . 73. 26. They remembred that God was their Rock . My God , and the Rock of my salvation , Ps . 89. My God , and the Rock of my confidence , Ps . 94. 22. Let vs sing to the Rock of our salvation . Ps . 95. Blessed be the Eternall my Rock . Ps . 144. So in Esai , the Rock of thy strength , thou hast not remembred , chap. 16. 10. So the Rock of Israell , chap. 30. I acknowledge no other , cha . 44. The holy Ghost would not so often vse the terme Rock in so high Maiestie , and bestow it vpon Peter , who thrise denied him . S. Peter him selfe in his Epistle from Babylon to the scattered Iewes somewhat neare by the 70. terme for Tzur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Sam. 22. saieth : Let them commend their soules to the sure Rock the Creator . Now the cause of the terme Rock proceeded from the first demaund , concerning the Sonne of man , Dan. 7. comming with the clouds of heaven , or Angels , as Rabbi Sadaias termeth them . There , in a great Sea foure beastes arise afflicting Iudah . But Deut. 32. told the Rock would helpe them at the worst : as Dan. 12. telleth . So against the Romanes sea , Apoc. 13. The same terme Rock is a promesse , against Rome , nor for Rome . And Peter was never nearer Rome then Ioppe : Origen & Tertullian , Euseb . auctors , after 250. yeres of Peters being in Rome , are a Egyptian Rede , that will prick the hand . S. Luke that noteth lesse townes where S. Peter was , would never have omitted his being in Rome , if ever he had bene there . And he that expreslie telleth of him selfe , he was in Babylon to shew the Prophecy Psal . 87. that Babel and proud Egypt should yeeld a people to God , 1. Pet. 5. & in his second Epistle pronouncing the letter A in by an S. ( which Chaldaea did : as Daniels speech teacheth : and Thalmud Ierusalemy in Megilah : & R. Azarias ) in Balaams father , Bosor , for Beor at Rome by the 70. he might haue taught any maide , whence the Galilean wrote , by his voice . So Rock is expreslie against Rome , not for it . But will try you with a second Syllogisme . If Rome crucified Christ , it is vnpossible for God to blesse Rome , with any hast or Perogative : longe S. Paul was kept back . But the first is true , by Balaam , Num. 24. and the foure Evange listes in Pilate and the Romane Soldiers : Therfore Rome for any prerogative , must still goe on to destruction , as Balaam , Numb . 24. & Apoc. 17. doe vse the phrase . Answere . Rome , as it is the seat of the Empire , it is cursed , But as it is the Church , it is blessed . Reply . Your Pope is farre aboue all Emperors as ye deeme : therefore as your church depēdeth vpon him , ye are openly cursed . Here I gave place to others , as reason would : & the commencer gaue certen Battes to the Repliers : and the Bedell brought so to me : and they requested me not to refuse thē . This disputatiō was celebrated by the very Iesuites , over the Empire : that none could answer the arguments . And for all that I am to teach you , they cōfesse that all mine extant in Ebrew , Greek or Latin , they allow . And for all that , they haue more , I reiect it . These be vaine dreames , that one Apostle could be above another : That Peter was at Rome : that any cā bind , or lose sinnes : but by teaching what bindeth , what loseth : that one man should in Divinitie be above all : that the Barbarous Latin should exclude the Hebrew law : where thousands of names , as in the book of Numbers , haue plain sentences vnder thē : But in other tongues we speak them to lesse comfort . And so the new Testam . in Greek hath every word as a Pearle , to them that can tell from what Heathen , the floure of Athens they be taken : or in what imitation of the 70. or Thalmudique , for weightie common places ▪ or which turne eloquent Greeke to Beryllike or Carbuncle-like termes of the Law and Prophetes . One skilfull in Greek and Ebrew shall in reading the New Testament runne in memorie through all Attique and Thalmudique The Latin is to the Greeke but as a stutter to eloquent . And a Babylonian curse came to the world : when the Grace of our Lord Iesus Christ , in the tongues of Heber and the Greeke , was despised : and a latepatched barbarous came in steede of it . The plague of Rome by Alaricus and Gensericus , and Theodoricus , and Totilas that pilled Rome , might haue warned them , of preferring the Barbarous before the Holy. The next wickednes is this : That any should commaunde any of the simplest not to read the Bible : or any learned requested by a companie , not to expound it . If the Synagogue of the Bridge-makers at Thymbris had taught Rome everie day of the Lord Iohns Apocalyps , they had not bene now in dispute for Faith and Dominion . By the groundes which they must graunt , and I would bring to you , no one whit of Bible will serve the Bridge-maker of Rome , as Sozimus termeth him . The mainteyning of a Barbarous Schoole Latin , and wicked Aristotles false groundes giveth him colour of Prate : If Graecia ruled studies , as after the Apostles dayes it did six hundreth yeares : and your Thalmudique studies were ioyned ; to shew that our Apostles have nothing but by your graunt it had bene plain of old . I will anon plead your cōsent with me : and now tell you that the mysterie of Godlines , that God in the flesh reconcileth the world vnto himselfe : this , your Doctours speake , but knew not what they spake . In other poinctes your olde Scribes better cleare our Apostles then any of our owne side : by reason that their disputations are vpon Moyses to their vein . hard to vs , easie to you . Then for the Churches good I neede not to feare blames . In England by our Kings commaundement through the Earle of Pembrok , I gave advertisment of strange corruption in our handling of Religion . They saw it was soundly done to the common good : and all spake well of it . Wee conspire not as your Thalmudiques doe , to be the scūme of the world : to deny 80. yeares from the Poloponnesian warres to Alexander Macedon men of all Kingdomes , Persian and Greekes : and so over all the world ever to have bene in course of nature . Such dogges ye are : to defeet the Angel Gabriels prophecy . Now for Geneveans , Marpurgeans , and Hanoveans none of fame crosse me . So your obiection is fonde . And for hindring Princes , I sought not to them : nor ever will. And I have answered them so in a Latin Epistle . My owne K. is able enough : and was willing but for some hinderers . Now I will shew Rabbi Elias your appointed Oratour towardes me , his attendance to me at Basil , to our Apocalyps , and the Epistle of S. Paul to you Ebrewes . I will now lay downe the sum of both , as expounded vnto him in your vein , and by your Authours . I will in dialogue handle a speach had with Rabby Elias at Basil . For , Dialogue , as in Plato and Tully hath shortnes . Thus I began . Br. I preceave by your eloquent speach , that you are the Rabbi which in Francfurt synagoge disputed with me : denying nothing , that you knewe true . Eli. I am the man. And I gladly heard you drawe all the Lawe to Messias : and I celebrated you to all nations : and gladly would I heare more . Br. and gladly would I teach you . And that you may wonder at the Fishers of Galily , I will take ourlast book penned by Iohn the Apostle : speaking how Cittim or Italy shall afflict the true Israel vntil the end of light with darknes : Balaam spake of Assur and Cittim . By ▪ Assur hee meant them that possessed Assyria , and dwelt in the East : as Salmanasars house , & Chaldea , and Persia , and Macedonians . All these held Assyria , and the Persian King , Son to Esther is called King of Assyr in Ezra : as Cyrus King of Babel . But the Empire of Italy stayde in Italy , and by Deputies afflicted : so it is as equally great to al the former , as if they had ben so many kingdoms . The storie you know , howe the Romanes pretending friendship in the beginning : at the last , by the Machabees falling out , made Iuda subiect to Rome , and kilde Christ : and destroyed your City . Eli. Wee all know this too well . Br. Daniel told you , that Christ the King should be killed at the holy Citie : to make reconciliation for sin : and to find eternall redemption , and make the Heathen one body with you : and should finish sacrifice and offring : and then should destroy the holy Citie and Temple : as with the deluge of Noes flood . Eli. I remember , you brought me to this exigent in Francfurt Synagogue : and I had not one word to reply , & you ended the holy Chronicle in the death of Messias : and you shewed by like revolutiones , that as we had 40. yeares in the wildernes in rebellion before wee entred into the Lande , so we should have 40. for repentance : after killing of Christ , before we should goe into the wildernes of the heathen : which afore for Iuda , before the first Temple was brent , Ezekiel for Ieremy handleth : and Barbinel vpon him very plentifully . And we Iewes admire God in our Law for measure of times to our policy , noe lesse then our Godly Astronomers doe , shewing howe the motiones of the Heavens declare the workes of God : So when we see your new Testament ioyne in times to ours , the Lawe , for my part I speak , I thinke it is from God. Br. You knowe Daniel beginneth with the first of the seventie of Babel : and then he himselfe was captived , and liveth seventy yeares in Babel : and saw the event of Ieremies prophecy for it , for desolation : and then is taught of seaventie seavens to end Moses , so 70. & 490. make 560. all these by scripture : adde forty from like revolution and sure by Roman Rolles then Daniel gave 600. yeare warning that the Kingdome of Christ is not of this world . Eli. I remember with vnspeakeable gronings , the destruction of the olde world : for not regarding Lamechs speach at the birth of Noe : how he should comfort vs : after our wicked workes , and sorowes of our handes : and after the curse of the earth , from the eternall God vpon Adams rebellion : how at six hundreth yeares after , it came : when Noe was six hundreth yeares old : then came the floud , and tooke all away : and our Thalmud and Zohar telleth that all their soules be in Gehenna . Now I see our misery , and your trueth : and that our Citie shall never be restored , nor our nation : and that all our Thalmudiques rebell against God , teaching a restoring of our state in the lande of Canaan . Br. Where Daniel endeth , Iohn beginneth . Fourteene yeres after the Citie was stoken by the Romanes , as Ezekiel in like time sawe a Ierusalem . Ch. 40. Iohn seeth the Historie of Ezekiels Ierusalem : that his prophecy is not to bee expounded in propre sense of wordes : where the man of God spake as hee was caryed by the spirit . The time is gathered by Romane Stories for the death of Domitian , soone following Iohns banishment into Patmos : as Christ his eyes were a flame of fire , serching Rome dealinges : as Paras , was revenged for hinderance of the Temple , even by glorious Cyrus miserable death : and soone in Xerxes great armie . Eli. Gods workes be great , & regarded of all that delite in them . But now speake of your revelation what it is : what it handleth : what nationes , what times : and first of all what is the kind of the style . By that we shall know whether God pend the book . Hee is perfect in wisedome and speach : no man ever was : but they in whom the Spirit of God spake : They only , no man , be perfect in speach Of the revelation style . Br. The Fisher of Galilee made a Fisher for Ezekiels waters which give live where they come , clensing hartes vnto true holines : sheweth by his wisedome of speach , that God spake in him : and by statelines of matter : wherein mans witte could not deale : and the power of performance : which now the event hath shewed . But now we will consider alone the style : in Attique and common Greeke : in the 70. Seniores Greeke : in the Thalmudique Greeke : & where the Apostle is stately frō God to speake in a new maner : by this rule given to Heathen : which Horace , witty , though wicked hath in Art. Poet Licuit , semperque licebit , Signatum praesente note traducere nomen . He that goeth further buildeth Babel in building a newe language , Termes ought to bee knowne to all nations : and God giveth noe rules but the plaine for the simplest to vnderstand . And Moyses biddeth vs to leave the hid to the Eternall our God , Deut. 29. And , as you knowe full well , that speach is pricked over the head : as one of the fiften places pricked for singular rare warning . Midras Rabbah in the Prick over Aharon , to warne that he is not in the number there set down , handleth all the fiften . God requireth plaine speach : and that , in these four kindes : Rome patching a barbarous newfangled , speach dealeth as Marmony praet . to Misnah , speaketh of the wrightes to the Babylonian Thalmud : That they made a speach which lived not in the worlde but an hundreth yeares . For the Greek Emperours there taming Babel destroyed their College : & so their invention , as the tower went not forward . But it troubled you to this day : while yee teach your children athean traditiones from a language that never any nation spake : and yee are faine to make a dictiory in comment through your six great Tomes . You invented a Gibberish speach , that christians could not spie your vanitie : and ye wrot traditiones to your nation for salvation where Thalmud Ierusalemi an hundreth yeares elder dealt plainly : that we may see what ye have good , and what ye have bad . And Maimoni made it into Ebrew : and the other Moses in S. M. G. Sepher , Mitsvoth Gedoloth . Speaches frō these four , vsed while the Temple stood , will helpe vs. And now I will handle Iohns four dialectes , as art biddeth him to speake . It was not he that wrote , but God that wrot by him . Of the Attique in the Apocalyps . The Rainbow is in the 70. Toxon , bow : that would have troubled Iohn : who ch . 6. bringeth Toxon in the common sense of a bow . Therefore he taketh the terme Iris : vsed in Homer and in all after him . That is specially brave in Attique sense : As that terme is brave in Homers Schollers . Of the 70. Bishops dialecte : Far the most part of the book is from the termes of the 70. Although the Fisher of Galilee never reade them , the Word taught him their wordes for the vse of nationes that were acquainted with the septuagint . One speach of this sort is so rare , from the 70. vpon El. 54. yea so rare : that they who marke it not , will confound all , that toucheth the authority of the twelve stones : which are twelve Exod. 28. of them be niene Ezek. 28. and all twelve be Apoc. 21. in rare vse . Of laspis , put for the Carbuncle : Apoc. 21. From the 70. vpon . Es . 54. Codcod by David Kimchi the King of Grammarians is in Esai . 54. the Carbuncle : as you knovv 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 , the 70. had Iaspis : which terme had caused great disturbance . Iohn applyeth Iaspis to the Hebrew Iaspeh , the stone of Beniamin : and to Iahalom hee giveth Sardonix : and Chrysophrase for Nephthaly , in steed of common Achates : a white Achat with a Golden list , & some Greenesse . So precious is Iohns style . And this much particularly : Now generally , the style is from the Prophetes : shewing from old matters past , how the like shall come againe : which is the surest way of teaching . And the lāguage wil be easie to you Iewes , because you know the Prophets speach : but is hard to Heathē , because the 70. did not translate , nor ever meant , the Law plainlie , because the wicked would hold it folly . Now I will come to shew the counsell of the booke . Rabbi . And vpon what Prophecy doeth it depend ? Br. Vpon Es . 25. where God promiseth to take away the covering that covered all Nations . The Gospell sheweth how God was in Christ , to take away the covering of the Law. Now that Temple and Nation is destroyed , and Iesus Christ him-selfe in this book calleth all Nations to him , the terme of vncovering is a fit tytle for that Prophecy . Rab. Elias . This verie title might shew God to be the Author of the book . Br. The drift of it is , to comfort all holy Iewes , as S. Peter did from Babylon , that the heavenly Ierusalem is not a materiall Citie , but made of mens heartes knowen to God , and praying to him frō good vnderstanding , and vsing open sage profession while God bridleth hinderance , and vsing circumspection against bad Tyranny made stronge by Satan turned into an Angell of light . It conteyneth beside Iohns preface in propre speech , visions for the present institution of the world : in cha . 1 , 2 , 3. And afterward for ages following . For the present age Iesus Christ appeareth as he did to Daniel , chap. 10. when the Temple was hindred from building : and applyeth that vision to seaven churches , in most heavenly sweatnes , and expoundeth all the Song of Songes by knocking at the dore , that he is the Salomon , who conforteth the daughters of Ierusalem . The Prophecies following twise goe over the state to come vnto the end of the world . The first endeth with the eleventh chapter : the next with the nineteenth : The twenty lappeth vp the mischief of Satan : and the last two , the glorie of the afflicted , and obscure to the world : by pear-like speaches for the Prophetes Ierusalem . Of the Nations , by name saluted in this booke . The God of all knowledge vseth light in all his stories . The house of rich Craesus sprange from a King most famous for riches , who ruled from many Isles of the Midle Sea , to Armenia . Esai promised Cyrus all his wealth : in Rich Craesus that fell out , who being in amitie with Nabynetar , as Herodote harped at his name , he provoked Cyrus to warre : and of Craesus became Irus . So Persia ruled that Soile long . Now when Ezekiel had comforted the Iewes , that they should have a returne as a resurrection , he warneth them , that they should looke for no kingdome in this world : but that the Lande of Gog , or Gyg , and Magog , by Graecians , should afflict them with Great helpes from many coūtreys , as you know . In the Kings of the North and South , Dan. xj . this fell out : whereof Antiochia was neare Magog : the Towne built by Antiochus the mischievous : The other Townes here named , were the old courtes of rich Gyges : The Kings of the South Ptolemei Lagidae : And the Kinges of the North Seleucidae , both held as it were , in equall portion these soiles : and filled them with Iewes forced to learne Greeke . So these being nearest to Ierusalem of Greeke countreyes , and full of Iewes scattered , to teach the old storie were fittest to bee taught , first to save the rest of Greeke speach : and all they knew Daniels Prophecie of his last kingdome boisterous in these quarters . And the God of all knowledge , began in wicked Antioch to make a godly church : that Christians thence first bare the name : and endeth his speech to men in the other end of the legges last dominions which they could holde : The Lande of old God and Magog , vnder Macedonians : and fit to looke for a new Gog and Magog from further West . Rab. Eli. I gladly heare this . Now tell at large who be the oppressors . Of the Oppressors , in the Apocalyps . Br. You know ô Rabbi , how closely Daniel taught , who the Nations should be , who should take away the Iewes kingdome . But in the end he nameth them : yet so , that hee wrote that part in Ebrew : the tongue ended from the world in common vsage . So here , a longe while they are closely touched as vnder seales : and from the last of them come seaven trumpets . Seeing Iohn was banished into Patmos by Rome : his comfortes in Plagues and vengeance should bee against Rome : who is plagued with warre , bloudy and pestilent , and with losse of state , for killing : then after the fall of the Church , ariseth by colour of scripture , a king of Locustes , or beast arising out of the earth by peace : in the policie or Citie where Christ was crucified . Next they are both as Pharaoh , Es . 27. set foorth by a Dragon with armes that will agree to none but Rome : and this same Dragon hath two partes : the vpper part in a policie alone : the taile , the prophet that speaketh lies . Againe , both be more clearelie set foorth in two severall partes . The vpper part of the Dragon , is compounded in a new one beast comming out of a sea : cōpounded of the four in Daniel : with a head like the Dragons , and once made dead : as , the state vnder the seales was once overthrowen . Then the taile of the Dragon is a beast alone , comming out of the quiet earth : bearing two hornes like a Lambes : but the mouth of the former Dragon , & maketh the former beast aliue againe : and suffereth none to vse policie , but them that vse the markes of his Policie : worship of Idoles , now openly tolde . And at the last , all is made plaine , The beast revived , hath the hornes of the former : and head : but for crueltie , all bloody in colour : as Pope is the greatest murtherer that ever was in the worlde : by warres all vniust : and chalenge to kill all that will not fall downe and worship him . Now vpon this red beast sitteth a woman drunke with the blood of the Sainctes : and then all doubt is taken away . The woman is the Citie which beareth rule over the Kings of the earth . And this for the last affaires of the worlde . Rabbi Elias . I am sure the Nation is past deniall : how so ever the particulars will fall out . Now I beseech you tell me brieflie the whole summe of Iohns vision . God is my iudge that I never heard Christian with so great delite : and I thought so when you reasoned with mee in Francfurt Synagogue . I never heard any Christian before you , that could speal Ebrew readier then we Ebrewes : and made good your doctrine by our Doctors and by Greekes , that never saw Daniel . As Abraham Ruben writeth , so I think that your Q. hath rare regard of scholers . Br. I will endevour to give you brieflie the summe of this booke , frō Iohns speach in his owne native maner , & his Visions for the time praesent and to come . The first speech of Iohn sheweth how the Sonne hath received frō the Father a revealing of the Churches case vnto the last iudgement and resurrection : and Iohn , the Disciple whom the Lord loved , is talked with by an Angell , and spoken too by Christ . And Iohn exclameth what goodnes cōmeth from this revelation : that it maketh the Reader happie : and he commendeth the worke to seaven Churches of the Lande of Gog , where Iewes were scattered by the Macedonians : the farthest Westward of their dispersion , and were fit instruments to save vs poore heathen towards Sun set : as afterward he made our poore coūtrey the ends of the earth the possession of Christ . The blessing from the holy Trinitie , the Eternall , our God , the Eternall , is most heavenly , and the acclamation of glorie to the Sonne , from Fs . 4. and Exod . 19. & warning of his iudgement : when the second time he commeth in the cloudes , as he came Dan. 7. to take manhood : and from Zacharie & his owne Gospell he teacheth Rome that pearced him handes , feet and side , that they shall see a Revenger . And the Eternitie of the Sonne is manifest , in that he is Agr ; . and ω. the beginning and the end , who is , who was , and wil be the Almightie . Now he commeth to tell the opportunitie of the Visions . He was banished into Patmos , a small Iland neare Ephesus : recorded onely but by name of Heathen , obscure for any further storie . Into this , as out of the world , Iohn of whom the world was not worthie , was banished : God turning Domitians tyrannie into a blessing , that this desert Iland , should have the state of the whole world set open . Rabbi Elias . Certenly this must be a strang blessing of God : I am much bent to hear your speach : and I consider the Law-giving how it was in the wildernes , where none but Gods own should be partakers . And as at the West of the Arke , as at Sunne-setting of state , the Dearest and last-borne Tribes were set : Ioseph and Beniamin : in Ephraim , Beniamin , and Manasses , to shew that the Lord doeth stretch his power to the furthest off : So I deeme , that , in the furthest quarters of our dispersion West-ward , as before Ephraim , Beniamin and Manasses , GOD would stirre vp his strength , and come and helpe vs. Thus farre I can goe , after you have drawe me on . Br. The basenes of this Iland hath a further signification : to teach , that the obscure places shall most have the glory of God. As all men be wicked naturallie , and one pricketh forward another , so a great Citie , such as Aristides the Rhetor Sophister , maketh Rome , will soone become a world of wickednes . But Patmos now telleth that the Church shal be in the wildernes : as in chap. 7. it is not evident by open shew , but as in Ierusalem vnder Sedekias , Ezek . 9. when an Angel sealeth them which belang to God : so of vs heathen , an Angell sealeth them that bee his , when the open face of the Church was gone : and the Dragon , head and tayle driveth the Church into the wildernes : and the beast compounded of Daniels foure once dead and revived , but of purple colour , and having a Rider , a Woman , in scarlat , drunk with the blood of the Sainctes , this drove the Church into the Wildernes through a fea of troubles , mixt with fire and fagot . Rab. Eli. I admire these visiones , and cannot gainsay them . Br. The time is more wond●●full then the place . Rab. What terme have yee of the time ? Br. The Lords day . Rab. What day is that ? Br. The first day of the weeke . Rab. And why is the Sabbath altered ? Br. I will tell you large matter brieflie . The first day , Elohim , the adviser and worker of the worldes frame made heaven with the Angels , and Earth , and Light : and the Angels , the morning Starres , who confirmed by feare and tremblinge their strength , which in wisedome and holines was not so perfect , but that they might fall : these starres showted to see the earth hange in the middes of the ayer : and the Waters drawen to their chanels : and the roaring Sea , threatening to drownd the Lande , returning from the shoare , as by Gods checkes , so when they saw the Cloudes fastened in the skie , and all workes that way , they showted : No lesse at Sunne , Moone and Starres , and plantes , trees & hearbes : at Foules from Eagle to Wren , and fish , from Whale to shrimpe : and beastes with Crepers from Elephant to Antes : they glorified God the creatours : Hearing a voice , saying , Let this be : and it stood . Now when God the Creatours , the Father , Sonne , and holy Ghost , was to make Man , that should have knowledge of the Eternal Trinitie , he , dwelling in light that none can come too , speaketh , Let vs make man according to our likenes : and let them be Lordes over beastes , fish , and foules : and God made Man after his owne image : and bringeth all beastes and foules before Adam : and he giveth them names , expressing their nature , as wisely as Angels could . And seeing that it was not good for Adam to be alone , hee maketh Eue out of his Ribbe : and then carieth both into Paradise : and giveth commaundement to both in the singular number , as they were one flesh . Rab● You in the endes of the earth search the Law exactly . It must needes be holden that the Woman was made before the Law was given . As shee telleth the meaning to be of both : ye shall eat of all the trees of the Garden , but of the tree of knowledge of evill and good , ye shall not eate : for the day ye eat of it , yee shall die . All this was the sixt day . And before this commaundement was given , God gave his Angells care over man : as you hold them spirites sent foorth to minister for them that shall inherite salvation . Great armies of Spirites , not reverencing so fully as they should Gods counsell , though when Man was made , they were very good , as all creatures , yet great armies of millions being left vnto their owne sway , hated mans superioritie : and kept not their standing , but became of poysonfull hatred against God : and by leave went into the serpent , and deceaved Eua , before shee was called Eve : and she drew the man to sinne : and about time of Eating , they ate the tree fruite ( Generally all tree fruites be MELA , Apples ) . And at the Evening God called them to iudgement , and pronounceth Eternall cōdemnation against the Devils : and all the wicked that shal be borne of that poyson that the serpent breathed into Eve and not regenerated by water of Law , and spirit moving vpon it : which spirit ye truely say to be the spirit of Christ . This sad storie fell the sixt day . And then is the promesse that one shall come to be a man , according to the kinde : whose footesteps and handes Satan the old serpent shall pearce : but he shall bruse all his power , and destroy his workes . The serpent brought man to sinne , Messias shall finde him iustice : Satan bred death : Messias life . Satan brought all the world to wrack : Messias the mightie God will make a new world : and ye confesse in tongue , that in this speach : HE shall bruse thy head : HE is here , God to be praised for ever . And this more ye say : He hath decreed to destroy him out of the world , as it is written : Death shal be swallowed vp into victorie : And I will destroy the vncleane spirit from out of the earth . This is principally in time to come , whē the dead shall arise . Againe , in Zohar , Gen. col . 298. Since the time that the serpent overruled man , he ruleth also over all the sons of the world , and he is busie to deceave the world , and the world cannot escape his punishment , vntill Christ the King doeth come , and the holy and blessed God doeth raise vp them that sleepe in the dust , as it is written : Death is swallowed vp into victorie . Also your selves say : Christ shal be killed : Therevpon is this allusion : of Booz to Ruth : Sleepe vnto the morning , Zohar col . 93. The ground of your allusions must be plain : when you can draw common matter to it . And the Angell Gabriels speech was your first ground : and it is a wonder that you vnderstand it not . Rab. El. In England , Reinolds and Lively , and Bar Lo scoff your accompt . In Leyden Scaliger Br. Churches ken them colde thankes , and wished the chief , rare otherwise , for this , vnborne : and Parkins for folowing Reinolds in 80. seavens , rare otherwise , by one rotten flie putrified a box of precious oinctment . Reinolds was droven to graunt the Limites : from the Angels speech to the death of Christ . And for all Greeke accomptes Scaliger & he were answered by Greekes . What whole Kingdomes holde , as Albion vpon our Bible : Fraūce in Genebrard , the Hebrew Professour at Paris : Heydelberge , vnder Tremelius , well payd : Zurick in their Hen ▪ Wolphlius : & Geneva in sage Calvin : after old and sound Athanasius in his Questiones : which work if it be not his ( for some later matters ) made by imitation of him hath double authoritie : and Hector Pintus in Portugall : these millions , not one , or twoo , flaunting with an idle opinion of Greeke , should have bene regarded of you . Of Redemption day , that it should be on Friday . Rabbi Bachay saw by the case of Adams fall the six day , that the Redeemer should performe his worke the sixt day . Rab. All our Doctours graunt that Adam fell the day of his creation . Br. And all ours , not ridiculous : and all simply , that redemption was wrought that day . The whole Sabbath , our Lord rested in the grave , and the first day hee arose , and brought light vnto the world . Your selves in Zohar graunt all this of Messias : all this that I speak : That Messias is God : that this saying , Let there be light , is an inducing to his light . And this : The Spirit floothereth vpon the waters , hath inducement to his Spirit flootring vpon the waters of the Law. All this in Zohar vpon Gen. fol. 21. and much more , That Messias was in the Garden : and Adam was drivē from Messias . Thus you heare the cause of our Lords day . Rab. I never heard so much . What saw Iohn on the Lords day ? Br. Visions of the Churches state vnto the end of the world . Of the Trumpettes voice . He heard the voice of a Trumpet behinde him , when he was in the Spirit , as was Ezekiel chap. 1. What should the Trumpet signifie ? Rab. Happie are they that know the trum pets sounde , Psal . 89. Br. And speaketh not Aethan there of the kingdome of Messias ? Rab. That we hold . Brough . So Trūpet here calleth that into minde . Rab. And what sounded the voice of the Trumpet ? Br. That Messias is Eternall God : The first & the last in Esai . And by imitation of Thalmudique Agr ; and ω. Rabhi . What meaneth Agr ; and ω ? Of Agr ; and ω. In Isaac Ben Arama , vpon Levit. 26. yee say : Aharon kept the Law from Aleph to Thau . In Greek , not Thau , but ω is the last . So Agr ; and ω should meane , Beginning and Ending in Greeke . Of the Greeke tongue cōmended to all Christians vse : in that the sonne of God doeth take a name from the Letters : yea , The Letters . When the Iewes went to Babel , by Gods counsell , to teach the families that built the Tower by rebel Nemrod , to worship starres , and not the God of heaven : wherevpon 70. tongues sprang from One of Adams : God in Athens the oldest towne of Iavan , stirred vp the minde of the Tyrant there , one Pisistratus , to winne fame over all of Iavan , by braverie of language . This I have often handled , & it must be often repeated , for the strangenes , before it wil be considered throughly . Homer was a Poet of miraculous eloquence . He wrote one Fable , of Troy warres for the hore Helena : teaching better then Chrysippus & Crantor , what is good and bad , in the waves of foolish people , where for all kings dotage Achivi smart ▪ Another of a subtile King by wit , going through stitch , through infinite miseries . This Poets sonnets were scattered before his time , But he causeth them to be set together ▪ And both workes to be parted , into twentie foure partes . Rab. So we call Law & Prophets the Foure and twētie . Br. The letters in Greeke bee 24. And he caused both workes to be argumented by 24. verses , from Agr ; to ω in order , as cōteyning all wit that Greek learning could affoord . Eust . vpon Iliad . 1. noteth this . Vpon this beginning Graecia in 200. yeres , by Alexand. Macedons time grew to a miraculous perfectiō : that all the West willingly learned it : And the Macedonians , in three hundreth yeares Dominion , forced the rest too it : that all Nations might vnderstande Greeke . Of the Apostles Greeke . And therefore the Apostles wrote for all Nations in Greeke , that all might vnderstand it : and wrote in most roiall Greeke , to tell that the Roy of all wisedome ruled their penne . Now , where the Sonne Eternall nameth him selfe Agr ; and ω , all that honour him should also regarde the tongue wherein he teacheth all nations , next Adams kept by Heber . And if the tongue of Agr ; and ω had bene kept vsuall , the king of Locustes could never have made bitter the waters of the New Testament ▪ His treacherie had bene espied : as all Graecia holdeth him Antichrist to this day . Of the seaven golden Candlestickes . Iohn turned him about , and saw seaven goldē Cādlestickes , expoūded to be seaven Churches : now to have these last visions , in Ephesus , Smyrna , Pergamus , Thyatira , Sardis , Philadelphia , and Laodicea . Ephesus was famous for Diana , a dreamed Goddesse of hunting : for whom Kings 120. yeres bestowed a most costly temple : which one set on fire the night that great Alexander was borne , to winne fame : wherevpon a jest came that Diana Goddes midwife was so busie about Alexanders birth , that shee forgat the tuition of her owne Temple . Here holy Paul taught three yeares : much vexed by Dianeans . And here he left Timothee , and abridged to him Thalmud Thora , how the Law should be taught , in one Epistle : and of martyrdome in another , and to the whole Church of Ephesus , he wrote a most heavenly summe of Religiō . Smyrna was an old towne , famous for one of seaven that claimed Homer the Poet , to have ben borne in them . These be the seaven : Smyrna , Phodos , Colophon , Salamis , Chios , Argos , Athenae . There Polycarpus was martyred : a Lion for courage : an Oxe for patience : a man in deed for wit : an Egle for high flight , proclaiming the Gospell . Eusebius hath his martyrdome . Pergamus was the treasurie of the King of the North : a stronge high Fort. Eumene the Treasurer rebelled , and turned much people to him by Romes helpe . Thyatira was named by Seleucus Nicator for his daughter as Thygatira , Daughter towne : a good remembrance of Daniels last vexers . Sardis was the court of rich Gog or Gyges , and of Craesus : who raigned to Gogarene vpon Armenia . Philadelphia , whether it was so called from Ptolom . Philadelphus : called so in honour , for his love to his brother , or in mockage , for killing of him , both might be : that first hee loved him , but after contempt of love he killed him , whether of him or of Attalus Philadelphus it had the name , or were built by the first , and augmented by the second , this for the name shal be left vnsearched . Iewes were there of speciall knowledge : and nothing blamed in their Epistle . Laodicea seemeth named ▪ by Seleucus Nicator , as the Women of his house Apamea , and Laodieea had many Townes of their names . So God tooke order to force all men to marke the fourth Kingdome in Daniel , chap. 2. and 7. and 8. & 11. God gave them a minde to name Townes over all their Kingdomes by their houses : that Daniel might be knowen how he called all the world to Christ . Of the pride in the name Laodicea . Homer the fountaine of wit , though Suidas record hee steel most from Corinnus , he fayneth three daughters to Emperour Agamemnon whereof he offereth Achilles his choise : They are named from three partes of governement which a King should have . Chrysothemis , and Laodice , and Iphiannassa ▪ Golden Law : Iudg-People , and execution-might . As Lawes ought to be Golden , & iudgement ready : and execution of right . Hence the Proud Macedonians would in name of Ladies promise much , but did little , & soone smarted : But this name calleth the Lydian Poet to minde how in one verse he lappeth good policie : so not a Towne is here but of note . Of the Vision of Christ , like that in Daniel . In the middes of the seaven Golden Candlestickes was one like the Sonne of Man , Dan. 7. in Aharons linen Robe , Dan. 10. and girded with a golden Girdle , Dan. 10. about his brest : as Aharon . By Vziefides , Maimonides , and Kimchi . So Iohn saw trueth . His head & his haires were as white woole and snow , Dan. 7. and his eyes a flame of fire : and his feete like Libanus brasse , shining : and his voice like the voice of many waters , Dan. 10. Rab. Our owne confession vpon Daniel bringeth all this to Messias , defending his Church , and revenging the enemie , and making him selfe knowne over the world , when the building of the Temple was hindered . Br. But this commeth proper to present occasion . He hath seaven starres in his handes : and from his mouth commeth a two edged sword . That is spoken of the seaven Bishops of the Churches : as Bishops bee starres in Christes handes : Buyshops , in Satans , starres falling from heaven : and the two edged sword from Psa . 149. executing Iustice vpon Thyatiraes Iezabels . Now his face shining like the Sunne , is from Dan. 10. and Iudg. 5. Rab. This vision teacheth much by the like of old , and eventes old vpon it . Br. Seaven Epistles are sent to seaven Churches : and these visions and expresse word , that he is the Sonne of God , here shewed , are applied to the Churches . But plain matter you may read in Luthers Bible . The Apocalyps in Syriaque is not printed . Rab. We wish yours in Hebrew . Br. I am in Christ his hand , to doe as he will. Of Chap. 4. Former speaches , in the seaven Epistles , handled in speciall purpose , the time present . The rest are for time to come , whose partition I touched before . Seales goe on to the elevenths end . Beastes , of three sortes go thence vnto the twentieth . The twentieth abridgeth the beast his tyrannie : the rest , the Christians glorie : which in a fit sort is once shewed , Chap. 4. and 5. Of Christians glorie . Iohn was beholding , and hee saw the heavens opened : and the voice which he heard like a trumpet , saith : come vp hither , and I will shewe thee what is to come , and streightway he was in the spirit . Rab. This hath The spirit of Ezekiels Visions , chap. 1. and chap. 40. and others . Aithan the Israelite saith : Happie is he that knoweth the voice of the trumpet : The trumpet for true happines by the kingdome of Christ . Of God sitting vpon a throne . Br. Behold , saith Iohn , a throne was set vp in the heavens : and one sate vpon the throne , like in sight to the Iasper and Sardine : Know you what this must meane ? Rab. Elias . The people that worship God are called heaven : a throne for them , is a defence of their cause by the almightie God. Beniamin was graven in the Iasper : and in his Tribe the Temple was built : So the Iudge like a Iasper , sheweth God a builder of his Church : Ruben was graven in the ruddy Sardius : a Frontier against Agarenes . The judge like this stone , sheweth that he will bestow blood vpon the offenders ▪ of his people . Br. So it is opened in the seales . Christ rideth vpon a white horse , crowned : so he buildeth his Church . And hath a bow : whereby his arrowes be sharpe in the heart of the kings enemies . So the judge is like a Sardine : as by the horses black , red , pale . Now what meaneth this ? A Rainbow was about the throne , in sight Smarag●i●e . Rab. Elias . This calleth Esay chap. 54. into minde : where the covenant after the waters of Noe made by the Rainbow , is confirmed : and the calling of heathen ( once cast off for Babel ) is promised to Iapheth . & that part of Es . 54. we reade with the Parasha next after the flood , of the Nations scattering vnto Gen. cap. 12. where Abraham our Father is separated from heathen . Now the Smaragd is Levies stone , and betokeneth teaching of the Law. So God promiseth teaching of his will frō Moyses , vnto heathen . Br. Millatheca Amyra , your word is surely spoken , you have said it . Vnder the sixt Seale this commeth againe : after the Martyrs in the fift , have seat vnder the altar . The sixt seale teacheth a change by destruction of heathen policies , whereby the heaven of the Church was seene . Of Elders 24. Now the Martyrs that built the Church , these are represented by 24. Elders on Thrones in white with crownes . Rah . Twentie foure well may shew the Tribes and Apostles scholers . The Thrones , white and Crownes , shew dignitie , iustice , and victorie with God. Of issue from the Throne . Br. Now , what meaneth this : From the Throne came lightnings and thunderings , and voyces ? Rab. As in Moyses 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 Dragō 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 Tēple , 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 belōgeth 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 vēgeance : 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 , writtē 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 s●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 dāned : 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. Christ , promoting the Gospell , with speedy syncerenes , and plaguing the enemies , is resembled by a white horse , with a Rider having a bow , and a Crowne : a conqueror alreadie , and to continue a conquerour . How hee conquered by the blood of his martyrs , that is tolde vnder the fift seale . This doeth appeare when the first seale is opened . And present plagues in the three next seales . II. A red horse hath a Rider with a great sword : can not you tell what that must meane ? Rab. El. That peace should b●● taken from the earth : that men should kill one another . 〈◊〉 〈◊〉 So plain is the vision . This came to sight from vnder the ●●cond seale : shewing how the Caesars should bee killed , and their armies : and Caesars made in campes , and soone oppressed . For 300. yeares , they had a most miserable life . III. A black horse commeth , and his rider hath a balance : and a voice telleth amongest the foure Wightes that corne shal be deare : though by Gods mercie oyle and wine be of some store . Before in wicked Claudius dayes , when the Senat had thought good to root out the Caesars names , Claudius by soldiers was made Emperour : voyd of all wit , and full of all vice . For him and his governement God plagued the world with famine . For others in time the like shal come : but with mercy . As many Emperours after Domitian were moderate . Old Nerva , Traiane , Adriane , and they to whom Iustin Martyr florishing at 30. without a teacher , saving one old man , in a sodain speach , gave an Apologie for Christians : and from Homer for Monarchia , and from Sophocles , from double iudgement in Haides brake the vehemencie of persecution . What the man was that told him doubting what he should folow , & telling of holy Prophetes that they only had true happines : that could not he tell whether he was a man or an Angel : & being made frō the seaven spirits a Lion for courage , fuller of eyes then all the Bridge-makers monaches to this day , for soules cases in Haides , stayed persecution , and procured quiet successe to Emperours and Empire . So easie hath God made the summe of salvation . Only they , whose God is their belly , of professours , marre the trueth . Rab. El. You know I never resisted you in al your long disputatiō in Franc furt : because I promised vnder pay of eternall death , to speak in conscience . Br. If your synedriōn had done so , when they condemned the sonne of God in the very last day of 490. yeres since the Angel Gabriel told Angelike Daniel of redemption day : and if you had sacrificed Messias as Abraham would have sacrificed Isaac , God bidding , otherwise you should have said we will not kill him , he is the Saviour of the world , it had bene well with you to this day . But now , for missing this much , you have bene fewell for Gehenna , and shal be for ever , except some small remnant . And of vs heathen few will in wit over-reach the angels that fell : That the sonne of Enosh shall have all things put vnder his feet . Rab. El. This is our only difference : and if your Doctours had not doted in Persons & time , as Rome hath done , true narrations had brought on vs to your faith . But let me heare the next opening of seale , the fourth . Then came forth a Pale horse : and his rider was death : and a grave folowed him . And hee had authoritie to kill the fourth part of the earth , by sword , hunger , & plague , & by the beasts of the earth . Rab. El. Ezekiel spake the like of vs : for our extreme desolation . But what seale openeth the cause of all this ? Br. The fift openeth . Rab. El. What commeth thence ? Br. When the fift seale was opened , Iohn saw vnder the altar the soules of them which were kild for the word of God : & for the testimonie which they had . And they cryed , How longe ô God ; the holy and iust , dost thou not iudge and revendge our blood , from the dwellers vpon the earth ! Millions of millions dyed for the truth : and how could this be but by the spirit of God. Wicked men repose their rest for this life : whē so many millions runne to death gladlier then any to a mariage , and heathen men vpon Ebrew Prophetes , how can this be , but from the plane trueth of God ? You have the families of Messias , you have the yeare , day and houre of his death : and daily stories to tell you : that when these things and these come to 〈◊〉 then shall Messias redeeme . So all fell out . You shut your eyes : Emperours persecute : Christians die for the trueth : ye Iewes , and prophane Emperours die miserable . Yee stirred persecutions : and ye are plagued dayly and eternally . That is here craved by the Martyrs . They had white garmentes given them : that is the iustice of God by Ghrist : and they call for vengeance vpon the murtherers : And they are bid to have patience a whyle , till moe be made Martyrs with them , to draw the wicked world vnto Christ . Rah . Eli. In Aboth . and Rabbi Nathan , Moyses soule , and all the Iust soules are layde vnder the throne , why say you , vnder the altar ? Br. Christ being sacrificed for vs , is our altar . And vnder his protection the soules be that beleeved in him . And that is meant by situation vnder the Altar . You and we both holde truly , that all holy ever went hence to the holy mountayne and Tabernacle of God. We hold that none ever were holy , but they who looked that God in the flesh should give them iustice and life . VI. When Martyrdome had brought Countreys to affect the Gospell somewhat plentifully , God revengeth the Empire . After Diocletians persecution , an earthquake of States followed : the sunne of Empire was as black as saccloth : and the moone was turned to blood : and the starres of heaven fell as a figge tree casteth her figges being shaken of a great winde . And the heaven was rouled vp like a booke : and everie montaine ▪ and Island was remooved from their place . Know you what these speaches in the Prophetes meane ? Rab. Eli. Very well . An whole destruction of States . In Ioel and Esay : That the Kings of the earth , and Potentates , and the Rich , and the Coronnels , and the mightie , and everie servant , and every free man shall hide them selves in dennes and in rockes of mountaines . Br. The Romanes , who would rule over Iuda , Gods kingdome , in their civill warres , begon betwixt Pompei and Caesar , felt the greatest change that ever policie had : that Nobles were solde for slaves : and slaves were buyers of their Maisters . And Ierusalem was tolde by our Lord that they should be faine to speak vnto the mountaines : Fall vpon vs. And the hills : Cover vs : as in Es . 2. 19. Iuda was warned for Babel : and Samaria for Assyr , Osee 10. 8. And Babel was told that their starres of heaven , with Sunne and Moone , should have passions , Es . 13. and it , with other kingdomes , Esay 34. shall have all the host of heavens molten , and the heavens shal be rolled as a booke : and all their hoast shall fall as a leafe falleth from the vine , or 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 ●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 . Ieroboā 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 opē 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 frō 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 zeale Rabbi Elias , as I hope , shall finde mercy . My poore will shal be ready , in your studies of the Law : which from yongest yeares I have followed with great zeale & care . Rab. El. Now you have brought me vnto the worlds end . And before you told how the Dragon head and tayle hath prophane Caesares and Popes : and Daniels beastes compiled into one , have an Empire once mightie but killed : and revived by one comming from the earth : and that beast revived differeth but in scarlat colour from the former : and hath Woman Rome sitting vpon him : cruell in blood : sparing vs Iewes , but killing them that be of your faith . Br. Millions of Rome pay be of my religion : by such as I know , principall , I iudge . Of many speaches I will tell some . The best learned Iesuites wished my poore skill in the Thalmudique of the new Testament : saying , that so they might soone turne the Indians : and many spake and dealt in equall maner . And now the Iesuites despising idler monches condemning the other Locustes begin to have some skill in Ebrew and Greeke : which tongue and writers vtterly kill the Bridgemaker . Rab. Elias . Now to conclude this : tell me the Chapt. 20. and the other two : which you made an abridgement of Romes badnes : The twentieth : and the other , of the Churches glorie . Br. The Romane Dracon should be tyed for a thousand yeares , before hee deceaved Generally : as Albion of a thousand litle cared for him : & soone stonge the stonger . But after a thousand yeres he shall deceave the West to fight for Ierusalem : to weaken all Princes power : and then shal be espied : and decay in an other thousand . Rabbi Elias . Before sinne came to the full in the old world , it was a thousand yeares before Noe was named a redresser . And after the flood at neare a thousand yeares , Chanaans sinnes were not ripe . Nor Israels of a thousand yeares to be wasted by the Macedonians . So the Rome Dragon of 1000. yeares could not deceave the whole world . But then a new Gog and Magog troubleth all : and since , six hundred yeares . But now Kingdomes of right be stronger : and sophistrie is nothing against sword and speare . Now Rome shall feele as it dealt : and see that God sitteth on a white Throne in iustice for the latter iudgement . Rab Elias . Now to conclude Iohn , tell me the heavenly Ierusalem , whiche you spake off , ending all comfort in this world . Br. I will shew a brief : as you may thereby from the holy Prophetes fetch the amplifications . The Heavenly Ierusalem . Chap. 21. Esay telleth of a new Heaven , and a new Earth : Know you what that meaneth ? Rabbi Elias . Yes , the dayes of Messias . Br. And what this ? The wicked shal be as a sea foming out their owne shame . Rabbi Eli. The wicked shal be so helden : to be holden no part of the Church . Br. And what meaneth this : The cowards who shrink from Martyrdome , and faithles , and detestable , and fornicatours , and witches , and idol-servers , and all liers , their portion shal be in the lake burning with fyer and brimstone ? Rab. Eli. That they shall not be of the Church of God , in trueth , that be of the open shew : as the worlde knoweth : But as God knoweth his owne seale , so they will depart from wickednes that call vpō the name of the Eternall . Now as Ezekiel chap. 40. saw a goodly Citie , so Iohn saw what a goodly Citie all the elect together good make : who though they be scattered , yet are in Gods care as all together : and a citie comming downe from heaven : having the glorie of God : and light , as Iasper Carbuncle Chrystallizing : having a great Wall of Gods defence : & twelve gates with the twelve Tribes names : as by their storie men here come in : and the wall had twelve foundations with the Apostles names vpō them : but in matter they were the twelve stones of the Tribes . And that in this order . The Iasper of Bēiamin . The Saphir of Isachar : the Carbūcle of Iuda : the Smaragd of Levi : the Sardonyx of Zabulon : the Sardius of Ruben : The Chrysolita of Afer : The Beryl of Ioseph : the To par of Symeon : The Chrysophrase of Nephthali : The Iacynth , of Dan : The Amethyst of Gad So the foundations 〈◊〉 the Tribes stones : that is their storie how Christ ruleth 〈◊〉 as the Apostles taught . But Iohns vision obiected matter . Doe you remember how this order of foundation is an abridgement of all the Ebrew story , and such and God and no mans wit would so settle ? Rabbi Elias . I remember it : & wish it handled in my nations tongue . Br. It would be a long speach why Beniamins Iasper is fift , & Iosephs Beryl is cast off into the eight : and why Isachars Saphir hath the second , & Symeons Topaz is cast off to the nienth : and why Iudahs Carbuncle hath the place of Levi , and Levi his : and so for all the rest . But you heard a reason of all . Rabbi . And verie sensible : as we are acquainted with our emblemes . Br. Now what meaneth this , The Citie was square ? Equall in length , breadth and height ? Rab. Eli. It followeth the Davir in Salomons Temple : or the holy of holy . Br. Now that Heaven is opened , all myndes may see there the Arke and Cherubim : all that be of this Citie . The Citie was 144000. forlong . Setting eight forlongs to an English mile . It was almost a thousand miles square : and what should this meane ? That an infinite company should be of Christians , though Rome and Saracenes endevoured general destruction . So the Walles were an hundred fortie foure cubites . Know you what that must meane ? Rab. Defence is meant by Walles , as in Es . 54. And thence in the Septuagint Iaspis is for Carbuncle , and so here . Iohn Visions are from the old Testament , and not from mans fanfie . And Iaspis in v. 18. must respect Codcod in Esai , Chalcedon or Carbuncle : and in the first foundation Beniamins stone : els a confusion wil be , which God suffereth not , but requireth his to be full of eyes : and to know his word richly . Now what meaneth this : The twelve gates were twelve Pearles ? Rab. The doctrine of life cleare and precious . Br. The Law had a covering : But in Christ all glittereth . And what meaneth this : The streat of the Citie was like pure Gold : cleare as glasse ? Rab. The Lawes and rules of life . Br. Such be in our New Testament : the purest rules that ever could be spoken , and the wordes be so pure in the Greeke : But knowen of few , by reason that the Bridge-maker of Thymbris scattred Barbarous Latin for Golden Greeke over the West . Men of conscience and iudgement , should studie Ebrew and Greek for Divinitie : not Latin versions of mans guesse : But the wordes that God warranteth . But my next demaund Babbi shall trie your Thalmudique skill . Iohn saw no Temple in this Citie . For the Lord God of hoastes is the Temple , and the Lambe . Why ? Rab : I can not tell . Br. Rambam in Bet●●abechira dreameth as ye all , of a returne to Chanaan to build a third Temple . That hope was senseles ever since Esai tolde you of a 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. 2●●●● 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 ▪ ●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 Mid●as 〈◊〉 graunt this spoken of Messias , and the high 〈…〉 . Moreover you all graunt , Psal . 89. to handle Messias ●se● 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 . ●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 m●●● superioritie . Rub. El. In Zohar , and commonly , we holde that ●●d all we holde , that before mans creation , no Angells ●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 frō 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 Hebers faithfull , not in Iocktanes house , whēce both Indians are : this hath admiration of height in wisdome in that closse notation or sound beareth in it the nature of the matter : so the Greeke is most easie and plain in frame : and wondred by the Latin Poets : who in Latin Letters expresse all the marrow of their wit in Greeke termes . And this much for Angells & Men : for whose service they were created . Now let vs returne to the Sonne of God. This text condemneth you to be above Devils , if it were possible : speaking plainly of the Sonne of God : whom in the flesh they acknowledged : But ye Iewes will not . The Psal . 45. speaketh of Messias , as ye graunt : and therin this : Thy Throne ô God is for ever and ever . The Scepter of thy kingdome is a Scepter of righteousnes : ô God , thy God hath annoynted thee with oyle of gladnesse above thy fellowes . When yee denye the Messias here to be God , your badnes would bring a leprosie vpon scripture , as Barbinel elswhere checketh you : that as ye say the chief of Devills is Ben Tzirgha , the sonne of leprosie , so here your selves be as chief Devills . Devills in operation worke by tymber some seaven worse then some one : But our minde holdeth all badder then we can speake : This text sendeth your armies to Gehenna : who seeing will not see . As this : Sit on my right hand till I make thy enemies thy foote-stole . Rabbi Sadayas vpon Dan. 7. confesseth this spoken of Messias : yee are all athean godles that doe not the same . And vpon these so manifest testimonies , yee should remember Koheleth , chap. 12. Ye must give aboundant heed to that which is spoken : and Pr. 3. Least they turne away from your eyes . Saint Paul in one saying doeth bring two bookes against you : The one , which teacheth all vnder the Sunne to be vanitie : that the kingdome of Messias should bee for the world to come : the other , which warneth Ephraim , not to fall from God : as ye have done in the highest degree , to eternall ruine . One saying of S. Paul doeth call two bookes to teach you : two bookes bent wholy to this argument . Ye admire the shortnes of the Law-speach : the Gospell is all from the same spirit . Marke then if the wordes spoken by Angells , Dan. 8. 9. 10. 11. 12. had full event to the overthrow of your state , how can ye escape , despising so great a salvarion : which began by the Lord him selfe : and by them which heard was confirmed vnto all posteritie : by miracles : as frō the creatour of the world . For he did not make the world subiect to Angells ▪ but as the eight Psalme telleth to the sonne of Enosh : which by suffering of death , was made a little inferiour to Angells : but by resurrection was crowned with honour and glory . So , the whole frame of the world telleth that the world was made to obey one that should not disobey God : but performe perfect obedience ▪ goinge through all sorrowes , to shew compassion in our sorrowes ▪ Of the sufferings of Messias . DOE not yee Iewes continually celebrate Meshiach●●● ●●● the sufferings of Messias that they shal be miraculous great ? Rab. Elias . Nothing is more vsuall : as you have marked at least so well as the best of vs : by reason that you read out Authours , will leasure , care , and Methode to examine in everie word agreement or disagreement , with your new Testament . Br. But if hee were an earthly conquerour , as yee deeme , what sorrowes could he have ? Wise Emperours goe not often into daunger : as David being King , was not suffered . Our Gsopell telleth the true sorrowes . Being on the earth , in our weaknes he felt bodily passions , of hunger , thirst , and wept , and shewed often compassion : and such reverence to the Godhead , that whole nightes hee bestowing praying to shew true humanitie : and , as Moyses , so hee , fled from enemies . And when his half seaven of teaching was ended , the ordinarie day be his Law the fourteenth of Nisan his Pascha was killed in the Tēple : the same day that yours was : by Exod. 12. some of yours killed also , by Deutero . 16. Pascha of Ox and Ram : as yearely , The Lambe was eaten of all the night following : that of the Ramme & Ox might endure that yeare all Friday and to Saturday morning , as the Peace-offrings endureth two dayes . Saint Iohn mentioneth the Lambe , Chap. 14. the necessarie Pascha : and the voluntarie , Chap. 18. Rabbi El. I am glad to heare you so to cleare your Gospell , yours , teaching that Iesus prevented the day , made vs beleeve that your Gospell could not bee from God. Because the Pascha must be kild in the Temple : and as Rambam in Corban . Pascha telleth , it was death to alter the day or place . And if God were in Christ , he could not break his owne Law : and that for him selfe the Pascha . But yours would make the day to be prevented : where we never went beyond the fourteenth of Nisan : and no Pascha might be anie day sooner : So your Doctours would make vs beleeve that your Gospell should not spell from God : and I am hartily glad to see this matter cleared by you . But now goe on to the suffering of Messias . Br. When he beheld his Lambe kild in the Temple , & the blood cast at the altars foot , where spoutes tooke all blood , and the fat was brent in fyer , & the skinne peld off : but no bone broken : then old sadnes was to shew it selfe in high degree . How the next day he should die , naked on the crosse , have all his blood poured out : and be pearched with all sadnes for our miserie : in whiche case Moyses and our Paul wished them selves lost , rather then Israell : and Christ in spirit in Noes dayes , sayde , It repented him that he made man : the frame of his heart was so wicked all the day : this sadnes would pearce above all vnderstanding : and his compassion passing all the mothers that ever were , would make sweat with droppes of blood : and iust anger bridled for the time , yet had his griefe : So these poincts to be ruled well , passed all Angells strength David , a thousand yeres afore in the Psalme of aieleth Hashachar the morning starre , as Kimchi teacheth from Thalmud in Ioma Perek 2. fol. 29. David in this Psalme bringeth Christ crying out : My God , my God , why doest thou leave me ! And shewing greater iniuries then ever were shewed to any man : wherevpon his heart roared , since ending the Pascha to his death : How he is a worme , and no man : the reproach of men , and the despised of the people : that the beholders mocke , & nod with the head : as vpon one forsakē of God : & as you know the rest of the Psalme . David , a thousand yeares before our Lord suffered : ( in Hebron he reigned 1000. iust before our Lordes Baptisme ) he taught how you should discerne the Redeemer : and in what sorrowes hee should be : and how yee would pearce his footesteps , as he told Gen. 3. and so by an argument of like force , his handes no lesse . Now yee are so shamelesse that ye would corrupt the text : in Caaru , they pearced : But that the double Massoreth and purest copies , which Iacob Ben Chaym the Massorite saw , and Iohannes Isaac : and I my selfe saw one in Englande , as the 70. translated , would not suffer you , without pearcing your conscience to eternall flames to misse of the true text . So Psal . 55. & 109. shew his heart was broken and melted : that hee could not but require vengeance . This David prophecied , & our Gospell historieth : and Saint Paul expoundeth , how he was to have Manhood and to suffer : that hee might more pitie vs : having him selfe manhood , according to the kinde : and entred through all sorrowes , to be our high sacrificer . Of Moses , inferior to Messias : not superior , as Rambam would . In Maymonydes or Rambam , in the treatise of King , the drift and end of all your Thalmud ye say : Messias shall be almost as great as Moses . Rab. Elias . We doe so : but not greater : nor saviour of soules : as I debated the matter in Francfurt Synagogue . Br. Now then consider the high Sacrificer of our confessions and Moyses : Moyses was faithfull , but as a servant in the house of God. Now Iesus made the house , and is Lord of all , Psal . 102. And if your contempt of Moses did cost you fourty yeares anger of God in the wildernes : marveille not that vpon your rebelliō , after Christ by his blood redeemed you , fourtie yeares in the Lande against all the Apostles , God hath cast you off . The Psal . 95. as Kimchi confesseth , speaketh of Messias dayes : that ye enter vnto his rest : which requireth no day but the resurrection day drawen from your commodities and to holy rest , nor any payne , but Baptisme , for Circuncision , and bread and wine , for all sacrifices . The Lawes written in the Patriarkes heartes , 2513. yeares before ye went for a seperate Land , are , all , that now yee have to regard : and herein ye have a new heaven : by the sacrificer for ever , after the order of Melchisedek . Of Melchisedek , Sem. Rabba the great . Whom holde you Melchisedek to be , & whom to figure ? Rab. Elas . The person is Sem doubtles : and so by our Thalmudiques : and in description hee figureth God , as King of Iustice , and King of peace : in Zohar and Menachem : and as still living : without Father , without Mother and kindred . No man is properly without father and mother in scripture . For Noe is father , and his wife mother to all men : But here is the description considered : & the forme of speech : as Ramban in praeface to Moyses telleth : that no lesse , the formes of speech , then open sentences are to bee weighed . And so wee holde , Sem Rabb , Sem the great to bee Melchisedeck , King of Salem , King of Iustice and peace : and likened to God. Br. If you had said , Likened to the Sonne of God in the flesh , you had hit the naile vppon the head . Gamaliels scholer could convince you by the depth of Thalmudiq . that your owne grauntes should still cōdemne you . Mark what you say in Zohar : And Melchisedeck king of Salem ) king of Salem simply . He is a King which ruleth in Shalamy ( perfection ) simply . When is he the King of Salem ? In the day of expiatiō : when all faces be lightened . These be your owne words . And S. Paul Gamaliels holy scholer better learned then his master , disputeth with you vpon your owne grauntes . And as the Devills , Luc. 8. confesse Christ to be the holy one of God : but to no good for them selves : so ye confesse all that wee holde : but have not grace to see what ye confesse . Ye speak wordes of salvation , but damned of your selves , ye turne to destruction . Rab. Elias . Ye sende vs forward : for all Greekes denye Sem to be Melchisedek : and so bringing quick sandes for groūd of storie , are thoght of vs to be atheists . Br. Latines aey the best held Sem Melchisedek : your 70. deceaved Greeks : forging , against scoffing heathen , so many hundreth of yeres to the Fathers after the flood vnto Tharah . Of this I have written a longe treatise , which satisfied my nation . That as yee , so we , hold Sem to be Melchisedek . Only one Barabbas , Vicar of Smalhith and Smallheed when it was , made a scoffe of the matter , as Ieroboās teachers , of Iudahs faith . Not one in all Albiō , that I could ever heare of , but that Barabbas skoffed that . Rab. Elias . Then God will reward him accordinge to his workes : as to Ieremies vexers , Lam. 3. Br. I am sure of that . And I have set Doeg vpon the teynter hookes : whyle Christ will regard the cause of Melchisedek : that mockers here , shal be neither forgiven in this world , nor in the world to come . Rab. Elias . You can doe no lesse . In Divinitie all things must be holden in high reverence : specially the highest matters : that whosoever would elude them with a scoffe , should be holden the Gangraena of all mankinde . We Iewes reverently heare all that can be spoken to vs for Christ from the old Testamēt in your sad manner . Ye Christians should more honour your Apostles disputations . Br. But now let vs come to Melchisedek : and to this : Thou art a Sacrificer for ever , after the order of Melchisedek . Rab. El. Our That mud denyeth that Psalme to speake of Messias . Br. With athean shame . But Isaac Ben Arama vpon Gen. 47. And Rab. Sadaias , as is shewed , vpon Dan. 7. confesse that the Psalme speaketh of Messias . And who but he should be spoken vnto , to sit vpon th righte hande of God ? and that hee should fill all with dead carkesses for resisting his trueth of aboundance of grace of the gift of iustice to reigne for ever ? Therfore seing we have so great an high Sacrificer which is gone into the heavens Iesus the Sonne of God , embrace with vs the profession which Christ him selfe taught . Rab. Elias . We say in Zohar and elswhere , that Michael , who is called also Iehovah , doeth in heaven all that Aharon did represent on earth : & so , will when our state shal be restored . Br. Aharon figured what Michael or Iehova the sonne should doe in the dayes of his flesh . Br. But we were aey to looke for one that could have cōpassion with our sinnes . Therefore come with assurance vnto the Throne of Grace : that ye may finde favour in due time . And against your haeresie consider this : Every sacrificer must be taken from men , for matters touching God , to offer sacrifices and giftes : being fit to have compassion , as he was environned with infirmitie . And so would God shew in the dayes of Noe by Sem changed in office : as one likened to the sonne of God : & in Thalmudique phrase restified as still living : that the Eternall sonne who should destroy the workes of Satan , would in the flesh sacrifice him selfe for vs : and being consecrated bee authour of eternall salvation to all that would obey him . So the summe of our propos is , that we have such a sacrificer which is sate on the right hande of God : minister of the Sanctuarie and true Tabernacle : who through the veile of his flesh went into the holy . Rab. Elias . Doe yee all in England beleeve , that Iesus Christ 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 seavē , 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 frō 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 y●●●● after that , in Diodorus beginning of Olympiades , and six Ol●●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 .