A REQVIRE OF AGREEMENT To the grounds of Divinity study: wherein great Scholars falling, & being caught of Iewes disgrace the Gospel: & trap them to destruction.  
By H. B.  
1611.   

THE AUCTOR. TO THE learned TEACHERS of Salvation that know Great Britain speech.  
Jews scattered over the world, having Satan breathing in them, the more they are provoked to believe, the more they offer themselves to the Serpent to be deceived & to deceive, from that plainness that is in Christ. Since ambassedour Barton of Godly memory moved a principal Rabbi at Stanpol, to write to England for Hebrew explication of our Gospel, the jews of Prage, Francfurt, Hanaw & others bestir themselves to search our crossing of the holy story. They plead that as ours teach, Messias Kindred is not in the Godspel: how he cometh from David. And infer, sound upon our treason, that so the Gospel should not be from God. So they say, that by ours, Matthew and Luke be unreconcileeble: who bring salathiel, as we say, the one from jechonla of Solomon, as all of truth must grant, our blinds doth: the other of Neri of Nathan Salomon's brother. And they well thinks that men of grace should never be caught in such umpossibilities. So they say, we as they, make the Romans the fourth Kingdom in Daniel: which was to be destroyed before Christ should come in the flesh, and, that for ending, Moses' Law, by daniel's sevens: we have 〈◊〉 many minds and heads: whereas so weighty a matter should have consent of all Christendom. Also they object that our best spent 60. years to prove that we have not the New Testament pure: which God had kept pure if he had given it. And that we have 20. Opiniones for our Principal article of Descent to Hell. To all these I answer: 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 Worshipful, the Governor, Deputies, Assistants, and generalty, of the Famous company of merchants ADVENTURERS. Grace, peace, and success in their adventures.  

THE Tribes of jacob, Right Worshipful, which were placed upon the Sea for Merchandise, had stones in Aaron's Right-care, remembrancing daily their Navigation, to be assured of God's protection. Isachar had the blue Saphir, the sky coloured, to trust in God: when Coelum undique, & undique pontus, as Maro speaketh. Zabulon had the jahalom, the Sardonyx, named in Hebrew of beating, as in Homer, Gallie-men beat the sea with their oars, and still yet do in Galleys. Aser had the stone called the Sea: Tharassis, thalassa in Greek, is the Sea: and happy aser's stone. And these Tribes have special blessing in Moses. That they shall suck the riches of the Sea: and the hid wealth of the Sand: and, be of force all their days. And fame of the Phoenices for navigation in Tyrus and Sidon, among Grecians, was for these Tribes; as we may gather by scripture. How Salomon's ships went with Chyrams to Tarsis or Tartess, the Law telleth, and Aristotle harpeth upon it.. Aristotle telleth that Phoenices went to Tartesus, beyond Spain, and for their country trash had such store of silver that they made their very ancores of silver, even to spare so much in their freight, being full laden with silver, that if they kept their iron, so much silver must be castaway. Aristotle seemeth to have mished in the word Tariess, which meaneth the sea: and not one soil: in Chanaan speech. And for Cethem of Ophir, this honoureth Israel's traveling far. I asked a simple mariner which had been in the west Indians, what they called gold there: he said Cethem, just the scripture term: and if Spaniards of late for some conceit did not give gold there that name, Salomon's Fleet may well seem to have gone into those quarters, and merchants of Israel to have showed there that they worshipped the God of Heaven: and to have invited some home with them. And whereas Aristotle writeth of the carthaginians, that beyond Hercules pillars they found an happy soil: and Plato of a most large Country, as now we know, Phoenices and Isachar with Zabul on might well give the occasion to all this. So honourable would the Law have Merchants care, & God's care for them that know him. But without singular blessing of God, merchants suffer great loss: it were to be wished that all of stately Companies should have the chief grounds of holy learning known. Isachar is commended above all Tribes for skill in times what Israel should do: as how the feasts of Pascha and all appendantes by the Heaven's course should be ruled. As of necessity they were to be Mathematicianes that go to the sea: so this Tribe passed them that kept at home. And now a days men for so much match Isachar, for Merchandise, but not many Nations for skill of holy Law, yet in England merchants have been a great help to hold the Gospel, maintaining our best learned abroad, to restore the truth, after our holy martyrs calling for vengeance from under the altar rolled up the Pope's heaven, as a book rolled: I will show them S. john's Apocalypse whereof I give you the sum, by chapters, that they may see the marrow of his book. He telleth that Christ showed the state to come to the end of the world & a vision of himself: as unto Daniel, ch. 10. this doth he, ch. 1. And in singular sweetness to the seven stars in the seven Golden candlesticks all these parts be applied with addition against all Arianes that the Eternal, the Son of God, the creator of the world, is he that appeared unto Daniel. So john expoundeth Daniel, into salvation of all jews of Grace. This goeth through, ch. 12. In easy facility.  
Now for times to come, this appear ch. 4. God on a throne sitteth a judge, like jasper, for Benjamins' temple: & Sardius▪ as Reuben: to fight for the tribes. And Christianes', in state People, are 24. Bishops, and beside goodly, this in ch. 4. Then the Lamb & Lion openeth the book of seven seals, ch▪ 5. then he cometh further, against Caess. on horse, white, with plaguing riders, upon red, black, Pale: For the martyrs, who crave to destroy the Empire, but are bid to expect Diocletianes' Persecution. Then shall their profane world be rolled up, ch. 6. After that, a general apostasy cometh, ch. 7. How that falleth out, the seventh seal doth show. Christ standeth at the golden altar: to receive all prayers, & Rome bends a policy against all this. Thereupon Christ, as in Ezekiel, casteth fire into the earth: & Angels trumpeters sound how hail and fire is mixed with blood: by that, Popes be made a mountain: so a mountain of fire cast into the world's sea: to set all on fire. when the star Bishop falleth from his heavens, to turn the law waters, into wormwood and to darken the chief sun, moan, and stars: coming up by falling & by turning the Scriptures into gall, soon darkening the third part of the Church: that three woes are pronunced ch. 8. By his keys of the pit, whence he fetched the woorwood of his heresies, he bringeth Locusts of monks to devour all the west, & able to make wars, and becometh King of Locusts: and maketh wars: and so becometh a fiery mountain, to make hail and fire mixed with blood. This was one woe. He weakened the East Empire to set up the Saracenes: and is plagued from Emphrates: as his Idolatry and treachery turned away the East, chapt. niene. Christ reviveth the Gospel, when men eat the little book, teaching again, How he is the Angel of Covenant, and mediator for the faithful, capit. 10. Martyrs bring policies to see what the king of Locusts his city or Policy is: and he falleth, and the Gospel is restored: and he falleth with worlds end, capit. xj. The same matter is repeated for Caesar's and Pope in a Dragon of Roman arms. As it was called Egypt, capit. xj. and Pharaoh, a Dragon, Esai 27. The upper part of the Dragon is showed to be the Roman Empire: one compiled of the four in Daniel: and the tail is expounded to be the beast arising from the earth, capit. xj. or King of Locusts, capit. 9 he reviveth the former Empire, so, that none can live in it, without his mark, capit. 13. His mark is to force Christians to Idolatry. For which villainy Roman Babylon is told of a fall, capi. 14. By urging Idolatry, he driveth from his Egypt, the Church through a sea of fire and faggot, into the wilderness. Where the tabernacle built hath a smoke of God's anger, and Angels seven plague him as he plagued all under the seven trumpets, ch▪ 16. The beast revived hath no difference from the former: but in bloody colour, & the daughter Rome riding upon it, all bloody, ch. 17. Rome shall fall as Babylon & Tyrus did, ch. 18. It shall fall when all nationes sing Haleluiah, upon the destruction of the wicked, with understanding. Then the Word of God will catch the beast false Prophet: the whole dragon revived, & cast him into a Lake burning, with fire & Brimston. Which is the second death, ch. 19 But the Roman Dragon shall be tied a thousand years, before the King of Locusts deceiveth generally. But then he makes a new Gog & Magog. for the old jerusalem: & thereupon shall be destroyed, as the old was, by the first coming, so he by the second, of Christ, from a throne of judgement: as the old Gog & Magog was, ch. 20. As john in Patmos saw the heavenly jerusalem: So Patmos the church tossed with Aegean waves shallbe in Gods sight such as Esay, Ezekiel, Aggei & Zachary spoke of. Christ saluteth us poor heathen with his own most gracious voice. To him that loved us, & hath washed us from our sins by his blood be all honour and glory for ever▪  
Amen.   

NOw because I wish your right worshipful company, by this pains to be Isachar & Zabulon, & graven in blue Saphir, & Sardonyx, that will abide striking, in the breast of the high sacrificer in the heavens: I will briefly touch the sum of this book. With three jews I had speech: At Amsteldem with Rabbi Farar a Physician: At Hanaw with the synagogue Doctor Rabbi wolf: At Basil, with a Rabbin most desirous of christianity. The other do mean no good. Farar objected in a great assembly: saying your Principal scholars make joseph son to Ely, and Salathiel to jechonias, properly both: and the fourth Kingdom in Daniel to be the Roman: and that to this day ye cannot agree what daniel's sevens mean: nor to defend our Greek Testament: nor to tell what our Crede meaneth. Beza and Calvin miss in the first three deadly: Lively & Barlo most athean impudently in the fourth. And for the fifth Beza spent sixty years to prove the new Testament most corrupt, & for the sixth, Geneva laid a train to kill you: for denying Catelthein eye haidou in the Crede to mean suffering of hell torment: and for saying, that by all Greeks it meaneth a passage unto Paradise. And at this last the Hanaw jew fell back: that Hanaw builders hindered great Princes promises for Hebrew drawing of both testaments unto Christ: because you despised Geneva: having drawn all Churches unto them: and for daniel's 〈…〉▪ Genevit Scaliger checketh all former: ending them with jerusalem: as we jews do: So for all six by Geneva your Gospel should be nothing worth: as by Oxon▪ where D. R. was suffered to say, the Angel meant no certain time: but if he had said: after 80 sevens Messias shallbe slain he had spoken properly. They forget God, that dare teach Angels how to deliver their Message. I granted that Geneva in all these taught poison to the Gospel: and by blindness would make Churches a synagogue of Satan: and this I would make good. That jesus, Mary, Ely are Luc. 3. genealogied, not joseph: that jechonias only, as a King a successor, begat Salathiel, that the Macedonianes were the fourth Kingdom in Daniel: that Beroaldus in Geneva rightly limited daniel's sevens. That Beza hath altered no text: only disputed upon them: that for Luc. 3. he referreth the matter to others, and Mat. 1. and daniel's fourth Kingdom is well handled by Genevean junius and Tremelius. And the senate for all, yielded unto me: and Hanaw little joyeth in any victory, Beza with Calvin did much good, in their kind: But I would not have them my auctors. Thus I disputed with the jewe. I also glance at the Jesuits: for Plantines Bible for fastening to the Bible of the old Testament 1696 unjust blames: and denying the vowels to have God's austority: and for stealing the word Romylus from the Chaldy Es. 11. where jonathan namely condemneth Rome, as S. Paul 2. Thess. 2. saith. Thence the state wholly sinful shall arise: which shallbe overthrown by learning, and by the spirit of Christ. With the third jew I speak of the Apocalypse Image and beast answerable to daniel's Image and beasts: and Satan pictured from the Roman arms, him showed. So the seven Angels trumpeters for Rome's pluguing of the world, and seven Angels revengers in the same tenor of Phrase. In my Latin Con. I have showed the comparison of both seven Angels I will now touch the Phrases. The Bridgemaker to restore Kome, to be a woman riding upon the old Empire, not revived without blood, maketh the earth plagued that suffered him: So his gotten earth is plagued with boils of state: when monasteries wickedness is spied. He a mountain was cast into the sea of nationes: his nationes feal blood, which they shed, star wormwood turned the law waters into bitterness. His doctor's fountains and rivers bitter to death, now cause him blood. He darkened sun of justice: sun of justice maketh his bite their tongues: that what they speak they unpeake. He became a King of Locusts and a beast ch. 11. now the th'one of the beast is daghkened. Euphrates was in starts loose: now still. Martyr's earthquake shakes much & without Martyrs barak's victory is at Armageddon: & josuahs' hail: to the last victory. These matters I hope and wish to be as the Pearl Mat. 13. in all your trafiques: and I refer the success and yourselves to the tuition of him whose will the unconstant winds do constantly perform.  
Yours for all help to find the Pearl of heaven, Hugh Broughton.    

A require Of consent to agreement against jews, who by us are hardened, and perish.  
SOME of the best learned jews have greatly desired to be taught our Gospel. One Rabbi Elias of Germany whole 21. years: with whom in Francfurt Synagogue 1589. I drew all the law to Christ, so that he denied nothing: but still desired to hear the matter enlarged. We disputed upon this oath, That God should strike him presently, that spoke against conscience. So he never denied any thing that I spoke, but requested leave to move doubts: and departed with desire to be taught by printing. That our Conference was reported by jews to Constantinople, and by further instigation thence R. Abraham Reuben sent his Epistle to England: which when I had printed in Basil, Rabbi Elias came thither, & was so moved by that Epistle, and long talk upon the New Testament, that he broke into these words, saying: Oh that you would translate the New Testament in such Hebrew as now you speak to me, ye should turn all our Nation. On the morrow I went to Zurick, and he renewed his desire. He desired the Consul to write to Zurick a request of returning, to teach him further: But my occasions could not suffer. And after my return from Zurick, two Italian jews came thither: and seeing what I had printed, specially upon Daniel, believed and were baptised, and came to Basil to see me. An other is in England now, as I hear: who by my occasion took the Gospel. And in Worms a mild & eloquent jew told me, that if I could show that God was in Christ, in all other points, Moses should give place to the Gospel. And generally it pleaseth them to speak to Princes of Germany, that the Hebrew style which calleth them to faith, cometh nearer the Prophets' pureness, than their best: forced for the simple jews to patch Languages. Thus far a door is opened. But some are bend frowardly: whereof one requested disputation in a great Hall, and had it. Others answered with blame of our disagreement for one article: our main▪ Catelthein eye hajdou. Others demand explication of Consent: where Iewes consent to all, is handled: and Epistle to the Hebrew, and Apocalypse.  
The sum of Rabbi Farars disputation: in Syllogisms of this: 

I.  
If the kindred of Christ (how he cometh of David) be not in the Gospel, it can not be from God.  
But the first is true. Therefore the latter also.   

II.  
If jechonias of Solomon begat jechonias 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 legs of daniel's Image figure the Romans, 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 daniel's seven, whereby ye end Moses ceremonies, that hey● are not to be used, ye have no constant agreement.  
But as Barbinel saith: so many opinions as heads: so many deny, all but one, your Gospel to be from God.    
But your diversity is endless. Two University Professors of your country shallbe cited: and two of Marpurge in public disputation, professors both are famous by Epistles of students. Your two are D. john Reinolds of Oxford, and Mai. Ed. Lively of Cambridge. Both their words you have 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 needs mean that 490. years after the angels Message to Daniel, Christ was killed: But, as not holding that true, he saith, the Angel meant no certain 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 schools heard, and you cite the Page of his Lectures written. Maist. Ed. Lively, and his commender whom you term Bar. Lo. denieth Messias, Dan. 9 to mean the Redeemer, & beginneth the time at 137▪ years after the return, & ended it as we do at jernsalems' Flames, and as we do, so he, denieth any time certain, when Messias should come into the world, or to teach, and to redeem: & Bar Lo is highly honoured after commendation of his doctrine. Again as we so they two, Lively and Bar Lo teach that sacrifices were lawful in Emperor Vespasianes time. You can have no conscience in your Religion, if you suffer men to live, that deny all your religion, or them that sell such books as good. But Portugals know, that Bar Lo was twice Buy-shoppe since that time. And so you know that a Preacher Lutheran of Francfurt said, there, was no religion in England: we jews think there can be none, till better doctrine here cometh.  

V.  
If the text of the New Testament be corrupt, it can not be from God. But Th. B. spent sixty years to prove that it is most corrupt, & hath full many long speeches to prove that, and triumphet what infinite variety of copies he hath seen, and him you hold your chief: and for him Quirites bind not the Greek with our Hebrew, as holding Ieromes translation better.  
Therefore by this doctrine your New Testament should not be from God: for God would keep that which he gave, as our Hebrew to every Iod.   

VI  
If you hold most ridiculous Fables to be part of Gods Hebrews doctrine, where we jews never hold, I mean the Apocrypha, all fables, or trifling writers: how can we think yours the Prophets of God? we can never do it.  
But the Apocrypha be, cheeck by cheeck with your New Testament: Therefore we are to think your New Testament to be no better.   
The sum of answer. In my book of our lords Family, I answered to most of these: and I make a sole treatise of the Apocrypha: what use it hath, as your Midrasoth or Fables: and Col b●●, in a treatise of sentences, Syracides is no better.  
Now I will briefly lay down a short answer to all for the simplest.  
To the first. Saint Luke Chap. 3. telleth, that our Lord is of Ely properly, as Mary was his daughter: and that joseph is not there said to be son to any, but jesus is son to all, there: who were the pillars of heaven, as job termeth mountains, in their ages.  
The second. All jews of conscience might see that in jeremy God swore jechonias should die childless, as theirs all there note, and that he begat Salathiel no more than he begat his Uncle Sedekias, elder than himself: yet by succession is his son, 1. Chron. 3. And Saint Matthew being now not a Publican but a Doctor in Law, knew law phrases: and that all learned would agree to his speech, where the story was known.  
To the third. All of Conscience where my Commentaries upon Daniel come, which I gave the jew himself, will swear, that Seleucidae and Logidae be figured by the Images legs: and my Hebrew books and many thousands in copies beside, tell the same. What have I to do to defend men's dotage? The dead, died in the repentance of errors: Let the living answer for themselves.  
To the fourth. Oxford knoweth, how I forced D. R. to agree with me for the limits of daniel's seven. And D. Kennel can not forget that. I will record it. D. Kennel told me in London, thus: Our D R hath turned all us of all degrees against you. Then said I: Presently will I turn you to me: speaking so, as call for God to strike you presently, if you speak against your conscience. God forbid, saith he, that I should deny that. Then mark, said I, The Angel saith: seventy seven of years (that is 490.) are showed most exactly: For to seal sin and bring justice by the death of Christ: when must the time begin? said I: At the angels hour of speech, saith he. And when end? when Christ dieth, saith he. Tell D Reinolds he may as well deny God as those limits: He telleth him, and D. R. so settleth them. so the strife is ended. They who can not suffer him blamed for saying the Angel meant no certain time, shall answer me before God. I wrote an Epistle to Oxford Doctors, that such doctrine deserved to send Oxon to Helice and Bura. They complained to Lord Will▪ Burghley, Chancellor of Cambridge. He cooled their courage, with report to my friends, what wise men they of Oxon were, that complained to him of me. Now let Oxon answer the jew for D. R. And all who countenance Bar Lo▪ who for M. Lively raved against that consent which GOD gave to Scripture, I did but in part show it, should think themselves so far sons of Gehenna with him. God will not be mocked, nor regardeth person, and holdeth thankless and godless neighbours. The sight of Scriptures consent is more worth than all the gold 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 God's revenge. When just complaint is made for most manifest and most weighty injury against God: all that be slow to revenge, shall find God ready to revenge them. Though Doeg prosper a while: he that denieth consent to be in scripture, may as well deny God to be the author of it. And none but godless will suffer that. So the rejoices in the Libel, when it was, who suffered the other, many had quick passage hence: not as well dying. Moo should weigh desert for fellowship with wicked. All be Atheists which deny consent of word to be from God.  
To the fifth. of jakim Math. There is not a letter amiss, nor contrarity in the New Testament: The true copy saith: jechonias (not jakim) begot Salathiel, as Beza unchecked his check, so the French, & English should. Of this I have elsewhere written.  
Of Barachias and jeremy, Math. 23. and 27. In Barachias for johaiadah, Saint Matthew followeth the notation Bless God▪ for: God hath the knowledge. So Ammiel and Eliam, be one man. jochanan & joachaz the King, by Kimchi: & Ichoiadah and john, and john and Chen in Zacharie, and about 60. proper names for notation divers are in the holy margin readings among the 848. the Hebrew double readings: whereof I have much written. Now Exalt God, and remembrance God be of one force: as Ceplias & Peter. And so S. Matthew in a known person eloquently and stately by imitation of the old Testament showeth that he 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 souls 75. Act. 7. Of these I have written in my Consent of Scripture. Well I trow though ucalegon Iscariota schoph, that of Rempham. He that teacheth, Our Lord in Catacyrievo blamed Heathen Rulers of tyranny: where Prov. 8. he saith, Princes by him decree justice, will little regard what to scoph, for Gehenna.  
Of years 450. after a sort. Act. 13. This number hath been blamed: And Rhemists in the Martialcie requested Bish. Elmer that some should reprove them, if it could be done, for translating after the Latin, and refusing the Greek 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 soon yielded. Iscariofa libeled that I defended the 70. translation, of a copy which I should say was found in Geneva betwixt two walls, And that all laughed at me. I wonder what ass ever could be so unlearned, as to think that ever any now 1300. years would defend the 70▪ which is nowhere extant, but patched infinitely. And I marvel who should dream of any 70. found at Geneva betwixt two walls: the father of lies Belial taught Ben Belial so to lie. I complained, but sped no better than Abakuk. Changed 1. The blamed sped well in a thankful people, who have his nice learning in high esteem. Such Lactuce is fit for such lips.  
Of Boanerges. Thus the jews dispute, if Boanerges be corrupt, Christ was not God, who kept not the name which he gave james & john. But Geneva holdeth that name corrupt: and what schools allow not the writer?  
Therefore by such Christ should not be God.  
Answer. Geneva was warned of this checking, to a Genevite in the way to their town: when the Genevite bragged of deep amending the holy text. But they could never be quiet till they wearied the warner out of town. Soon after GOD threatened by Savoy to take their town. The answer is easy: that the jews to this day made Scheva O a, as Noabyim for Nebyim: so Boanerges, where Th. B. would have Benerges, jews generally will defend our Gospel.  
Of Armageddon. Armageddon is vilely vexed. Most of all by Danaeus, but I will not cite his corruption. Our Geneva had Arma-Geddon. Th. Beza noteth an huge company of differences. That is injurious, where God's authority is so clear by art.  
Against Harmegiddo. If Origenes Octaploun were extant, where the Hebrew is expressed in Greek notes: the letter Eh, by a weak spirit, as in Abel, hallelujah, Agar, Ephphata, Aman, Ararj, & Are, in Eusebius, for oros a mountain we might well guess by that which we have, that many thousands of examples do cheek the blame of Are, to turn it into Har. So For ME as better then MA. many thousand or Examples would show 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 elsewhere. So the checking of God in all the syllables of Armageddon, against so many warrants: to prove that we have not the New Testament that God gave: this can but exceedingly grieve all that see jews hence made fuel for Gehenna, and many of our own cooled from zeal.  
Of Sabbaton act. blamed by M. Scaliger. that it should be Sabbatωn, in the neuter gendre. M. Scaliger greatly forgot himself 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 story of the adulteress, john 8. In a Latin Epistle to the Princes of Germany, I have showed that Saint john by one Thalmudique rule showeth more learning than any forger could. I am loath to repeat it, to Anabrais. For it would be tedious and hard for the unebrewed.  
Of Cainan. Luc. 3. For this Cainan, I have written at large upon our lords Family. Thence the Reader may fetch my mind, against M. Scaliger, that held the Cainan joined to Arphaxad to be a corruption: 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 have often handled, I think bitter in repetition.  

epilog.  
Thus I have briefly holpen the unlearned to defend the truth. Touching People here blamed, I will show my mind. M. Beza I hold to have deserved rarely of the church, for rules of faith against the Pope. But as he confesseth his hebrew store was scant: so it was pity that he was not warned to keep him at home. I hold D. R. equal to him, and sincere in all, saving his defence of M. Scaliger against the churches: whereby he much miss, in Heathen greeks, not in Divinity otherwise. Of M. Lively I can not tell what to say, who still held the Hebrew text corrupt, and so, little cared what to say, and miss, as I have given advertisement. Bar-Lo I leave to God. I am sure, that our Melec, whom from my heart in Geneve in extreme danger, I defended to be the only Orthodox K. in the world, would pay him if he knew his Libel.  
His learning is small for a Doctor, his wit no better: for a politician that made wicked believe our people loved not their good: Our K. His conscience that scoffed God the author, is worse than the rancour of any dog. His whole course is void of grace in his Libel, and declamation against Rob. Fss. as though he had authority to censure Nobles. I never read of any so shameless to have made a good end.  
Now for the Hanaw Iewes arguments.  
The Hanaw Iewes brake to rancour upon these Syllogisms.  

First.  
The striving against an open commandment of faith, is as wicked as endeavour to break all the world in pieces.  
But ye strive void of all conscience, against this: Kiss the Son, lest he be angry: happy are all that trust in him.  
Therefore ye are equal to the Devils in contempt of the Son of God.   
Preofe of the assumption. Ye say, Nasheku Bar is not to kiss the Son. I replied that Nashak is never but kiss, and I made yourself confess so much. Even Rabbi Man, turning to his concordance, & that Bar is is Son, Prov. 30. twice, and Dan. 3. teach, and your Thalmud in millions of places. And Aben Ezra, the sharpest and best learned that ever ye 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 stand to him. No judge in the world ever gave a client leave to shrink from the pleading of his own counsellor. And do you hope to mock with the judge of all the world, & to escape the rivers of fire that are afore his throne? You know what your Thalmud Bab in Chelek speaketh of yourselves, that ye shall have the faces of dogs, before the Messias helpeth you. For that our S. Paul saith concerning you, Phil. 3. 2. Look to the dogs: should not this move you, to quake, when ye call yourselves dogs, and the holy Ghost from your own mouth doth condemn you? Moreover, Midrai Tillin your Eldest work telleth in a parable this to be spoken of a King, of whom viewing his subjects they would make an hymn. Then said he, make not the hymn on me, but make it to my son. And you know this, and will ye wilfully perish?  

The second Syllogism.  
If by your own consent a Golden Chain of times is made one of five from Adam's fall, unto sealing the Messias, the holy of all Holiness, and not one whit further, that Chain should draw you to Messias.  
But the first is true: Therefore also the second.   
Proof of the Assumption. And the first Chain. From Adam to thara's death, you make universally years 2083. To that death Midras Rabath joineth Abraham's calling from Charan: and Philo the true Philo, the Greek: who also telleth that none who have read the Law, can be ignorant of that. All this I have cited in my Hebrew book to landgrave Maurice, from your own authors, and that ye spent 215. years in Chanaan, and 215. in Egypt. Out of Rabath Azarias I cited your hebrews for that. So from Abraham's calling from Charan, to the Law, shallbe granted years 430. and 480. to the Temple, & 36. to Salomon's death: and thence in Barbinel from Ezek. 4. 390. to the burning of the Temple. Now come back 19 years to the beginning of the captivity, And ye know that ye have a new Chain of two links or years. But 19 must hang down, and ye must fasten the twentieth link to the former Chain. So fifty one years are to the end of the captivity. And thence Aben Ezra telleth by the Angel Gabriel that 490. years are thence unto sealing the Messias the holy of all holiness. Now this Golden Chain is of your own making upon God's authority. But your▪ Thalmudiques made a Cobweb, full of all shamefulness against all light or conscience. Of that you have read my book, So the assumption telleth that your Golden Chain draweth you unto Christ.  

A third Syllogism, From the jubilees.  
If yourselves confess that the jubilees draw unto Christ, and that falleth out most clearly by your former Chain: your conscience telleth, ye rebel against the light.  
But the first is true:  
Therefore also the latter.   
The proof of the proposition. In Zohar ye have this wonderful saying, upon Levit. 25. Col. 2. 10. fol. 53. In the jubilee the Majesty of God will be a remission, and redemption, and ending of Sabbatisme to Israel. This is a wonderful saying, to be spoken by your selves, and not perceyved by yourselves. So the Zobar hath upon Gen. 3. The seed of the Woman, thou serpent, shalt pierce footestep, and HE shall pierce thy head: Upon HE, ye say this Person, is Hacados Baruc Hu: The holy and blessed God: we can speak no more, and you could speak no less. For he must be God that can destroy the works of Satan. Moreover, Kimchi saith upon Ezek. chap. 40. That the Messias redeemeth in a jubilee. Now look to the pleasant progress of times by chaleb's age, Ios. 14. telling how it was 45. since Moses sent him to view the Land: So in the seventh the Land was parted: then the eight is the first to the jubilee, so the first jubilee Chusan is tamed by Othoniel, and there beginneth a blessing with your first jubilee. in the seventh jubilee the Ark cometh into judah: and Ephraim his glory was transferred to the tribe of Messias. Thence to the captivity of Babel, are seven seaventies: it of one seventy: & thence a new seven seaventies. Put these together and ye have 28. jubilees, or 1400. years. To such pleasant facility hath the God of heaven distinguished the times: and he hath made all parts most famous by high dealings, to draw all unto salvation. But your sin against the holy Ghost, which Maymonides noteth from Es. 6. and our four Evangelistes mark, that your sin keepeth away your hearts from understanding.  

A fourth Syllogism.  
If every whit that Daniel pictureth and expoundeth in his Images, be come to pass, even by Heathen testimonies, before the birth of Messias in Bethlehem, you sin against the holy Ghost by despising the truth of God. But the first is true, as I have showed you in my book of David's Family: Therefore you sin against the holy Ghost in not believing.  
Upon these reproofs, they break to open refusal of hearing, to say: you labour in vain to turn us, while Christians are at such strife among yourselves, for your whole religion, etc. specially for your descent to HELL: Ye have above 20. opinions ●●r that: and forty branches growing from the Genevean. The Genevean, the Marpurgean, the new Hanovean, hath much hindered you, as we hear. And the Roman of the Father's being in Gehenna Isaac Ben Arama blameth, fol. 205. col. 2.   
Of agreement general for our grounds. This ground is general from Athanasius and eldest time: that nothing may be holden for Divine truth, but either graven in all hearts, or evident in the Bible. And our Apostles never went further: and the best learned of all sides being called to these grounds, will refuse combat against them.  

Grounds of disputation.  
I. The old Testament is pure, and New to every letter.  
II. The Apocrypha be for use but of toleration, and rightly damned generally even in your Thalmudes, as not to be regarded for any sound worth: but wicked to be used at all in any reverence, as sound sadness. Otherwise some of them be very witty to play with heathen: & godly & learned by our K.  
III. In Moses all Divinity is taught by the Angel, called jehovah the God of Bethel: how he would be Emmanuell. The Prophets and Apostles go no further. Upon this ground I broke your Rabbi Elias in Francfurt synagogue: that to this day he desireth institution.  
IV. Your Thalmudiques for tongue are indifferent, and as good as we can wish for the Prophets: and propriety must stand where it striveth not with sense or common notiones.  
V. The New Testament was to be written all in the tongue of japheth, as ye well gather from noah's allusion to his name, Gen. 9 in Thalmud jerusalem in Megila: and thence in Midras Rabath.  
VI God gave the Grecians first a mind to advance their tongue when juda was in Babel: Then Pisistratus brought Homer to esteem as jews have Moses, or we the Gospel, for daily use of speech, though they knew all to be fables, the sager sort. Upon this beginning all kind of flourishing writers came, in 200. years. That by Alexander Macedons time, it came to the highest perfection. And all the learned in the West spoke it willingly. Then the Macedonians conquering South & Indians by Millions of Soldiers: force all to know Greek, the wealthy of leisure. Tully pro Archiâ Poetâ, telleth that Greek by his time went over all nations. Now all might in one tongue learn the salvation by Christ. And Christ giveth his servants the greatest sharpness of Logic and bravenes in speech to heathen: wherein S. Paul giveth place to none that ever was in Athens. Saint Luke in story hath equal spirit. And when they speak story of Law, the seventy Seniors phrase is theirs, to call the old Testament still to mind. And to Scribes they be Thalmudique: & rare Hebrew matter they express rarely by terms Greek: but God's wisdom is under those terms in rare sense.  
VII. Saint Paul teacheth nothing differing from the Scribes, but that Christ was to suffer: and being the first from the dead, should show light unto the world. And the same is the sum of all the New Testament.  
VIII. All our best learned know by these grounds controversies be tried. And he that cannot dispute by these grounds, should be still.   
Examples of Consent. Our grounds that Scripture is pure, & only must judge, and is perfect for to rule all our use of life: the learned of all sorts when they are openly called to account, know they must grant: Even the Quirites. D. john Pistorius is famously known for this argument. The Pope's manner is to provoke disputation before war. And as disputation proceedeth, war or peace followeth. D. Pistorius of Friburge was the Pope's challenger: a great Grecian, and Caballist. The Challenger was written too in Greek what grounds his Challenger held: and that Pistorius should have fafe-conduct for an hundredth his own friends to come with him to Basill schools: Their disputation should be in the tongues which God useth to us, Adam's tongue which continued in the house of Heber's faithful: And in the tongue of japheth, which God trimmed 600. years, and spread over the world, that all nations might learn the Gospel in it. Wisdom requireth no more tongues for Divinity. And by this kind all term brawlings should be cut off. And his own heart knew that he must grant my rules: and thereupon I assured myself, and told him that the challenger would give over his challenge. After some combat, so he did, under his own hand in a Greek epistle: and so both sides were glad that they no further needed preparation of war. Since, war was: and a letter of mine written from Marpurge to Zurik stayed undelivered two years, and then they wrote: That stayed: Suo magno malo, To their own great harm, That they knew not I was in the country: Let the scornful say: they know better than they, their own case. Unless our common grounds were sure: tempests could not be so soon calmed. Many such dealings I could bring, but the vowed to sit in the seat of the scornful would but mock. But for you jews I will cite Iudaique matters. Rabbi Elias your own chosen Orator, he seeth my grounds to be your grounds, and never checked one whit of my assertiones for his use. And Rabbi Reuben of Thrace, cometh not short of him. And if your hatred to our Gospel blindeth you, doubtless ye go into the fire which ye have kindled, and ye shall lie down in pangs. Object not, o jews, our dissent where our general consent might save you. And thus much for your general accusation of our disagreement: where ye are unexcusable for most gross crossing of known truth. Now I will come to the particular difference which you object of our Creed: for Catelthein eye haidou.  
Of descent to HELL. Twenty opinions (saith the jew) ye have touching the Descent to HELL: as yourself in writing have charged our soil scholars. And what religion can be in your New Testament, seeing articles be so uncertain. I will touch them which are known to fight openly with you. Sebastian our Preacher of Hanaw, told yourself to your face in our town, that you were against all Churches: And when Marpurge printed a Thesin in these words against you: Quidem, autumat descendere ad inferos in sacro Symbolo idem esse atque ascendere ad Coelos, quod nos non credimus. Master Isaac Genius told that Lavater our Schoolmaster said to the Grave, he also would write against you. And john 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 sixty years to prove it most corrupt, and to find a miraculous difference in copies: john Lucas told often how they used you, when you first went from your chamber to salute the Professors. A small professor said: Oh, you are against our Calvin: you say, that, to Descend to HELL is to go up to Heaven. And what a further coil they kept, you have printed all in Latin. john Lucas said: The Syndique and two Senators gladly heard three whole hours, your opinion of our jews petition, and how by Thalmudiques you meant for him to clear all your New Testament, and how the Syndique gave you leave with God's blessing, to print what you would: and how the next day 30. strange students by the Syndiques' consent, sent one D. Goldastus, to request you to profess in Geneva, and presently to show him how without Chaldie studies the new Testament could never be understood. But presently after you had bestowed three hours discourse with the Doctor, the Senate sent you word what a Plot the scholars laid to kill you, and how he offered you 300. french Crowns to go presently away with the Scots. Now what religion can be in men of this bent? And for Hanaw we hear that you printed here upon Dan. 9 a double help to Calvin: One for Beroaldus against Scaliger, the other for JESUS passage from the Cross to Paradise, by all greeks, that to catelthein eye haidou, meaneth that in speech of all godly. But when you show how Geneva refusing all armies getting a sure victory, turn God and all men against them, than Hanovians kept a Saracene coil: and moved the Grave not to go forward with Prince's promises for that great allowance which you expected: to teach us in Hebrew your Gospel: we were in hope that you might have saved our whole Company: till these strange dealings of your strife weakened us: to cast off all opinion of Christianity.  
Answer. Twenty opinions are in deed: all springing from one root of bitterness: the Latin phrase, Descèndere ad inferos, The Greek Symbolon is no less clear than the brightness of the Sun. I will open that, and then all will grant, that the Latin and all translations must mean as the original doth: afterwards I will come to Lavater, Marpurge, Geneva, Hanaw, and show consent of all sides to me.  
Of immortality taught by the Greek article: and the ground of an happy common weal. japheth taught his sons souls immortality, and that by death they shall go hence to God, where place of joy shall ever hold the good: and place of torment the bad. The common name to both is haides: a place unknown. And the Heathen of most ancient time, made haides to have two parts. Leimonas, that is flourishing places of the Godly, and Tartaron, a jail of the wicked: So God and all souls are in Haides. And to the holy, Haides is Heaven. To the other HELL. Leonidas King of Sparta, when with few hundreds he fought against very many thousands of Parsians, he encouraged his Soldiers thus: Dine with a valiant courage, O Lacedæmonians: We shall Sup in Haides. This he made the whetston of valour: that he who dieth for his Country, should have in Haides a sure Lodge of Heaven, as Tully translateth that word. Agreeable to that Plato the Eloquent would have it taught as the foundation of a good common weal, that Haides hath place of Eternal joy: for the just and valiant, and such as die for their Country: and place of Eternal woe for the evil and cowards, that will rather flee away then die for their City. Sophocles is most noble in this kind, in verses cited by justin Martyr: and by full many after him. Him I have cited upon job. And that all souls go to Haides from Homer's days all kinds of greeks hold that, and many great volumes would not contain all their testimonies.  
And after that God had by the Macedonians conveyed the Greek tongue to the indians, Strabo recordeth that the very indians believed of Haides as the Grecians did. And the Macedonian Greek usually termed Heaven Haiden: as Portus Dictionary telleth. And our lords Prayer from Math. cap. 6. in vulgar Greek for the borous, saith, Our Father which art in Haides. And Saint Luke in his Attic style bringeth the tormented in Haides talking to Abraham: assigning no other place for him. And no Greek ever denied Abraham to be in Haides. And we Christians hold him wicked and godless, that would make Saint Luke senseless. All who bring men speaking one to an other, must look that the Reader will infer they be near: and otherwise hold the writer a liar. And any Eloquent Heathen would swear, that Saint Luke placed Abraham in Haides, and in joy. And he maketh the word Catelthein most certain: that it meaneth, Permeare, to pass unto: not to go down, but as the situation of the place may infer inferiority. Now then by Saint Luke's Greek, Catelthein eye Haidou must mean a passage for the holy to Heaven. So in this article we profess against Epicures with Plato and all sage Heathen, that Souls are immortal: and that the happy go Hence to an happy Lodge: and that all we hold, all, every one, Plato's ground & Tully's ground of a good common weal: that the sure recompense is in Haides: And that Kings should not persecute such Teachers, but hold them the profitablest subjects: who teach justice and all fortitude in high sort: that the just dying for man's good, the soul returneth to Haides to God only wise & good, to an unseen and pure place. All that know Plato's greek would swear the Penner of this article was so far no whit Plato's inferior for use of greek. But the Latin phrase Descendere ad inferos, sent you jews to Hell, stumbling at the doctrine. And Latin Chrysologus 1200▪ years ago, mistaking the heathen phrase, said that Abraham was in Gehenna till jesus went thither to redeem him out. Thereupon your Isaac Ben Arama after others took occasion to stumble at our Gospel: who upon Levit. 26. writeth thus: Fol. 205. All the law of Christians hangeth upon this one string, that for the fall of Adam he became dead in sin: and all the Fathers and just went into the Mahamaroth (Psalm. 140) the pits of Gehenna, till JESUS went thither, and brought them forth: Now, that is not possible that the holy Prophets being so familiar with God in their bodies of clay, should not rather out of the body, bein sight of his blessed glory and in joy.  

Articles against Isaac Ben Aremaes slander.  
I. Our Gospel never taught any holy soul went hence to any other place then to heaven. So Abraham, Isaac, and jacob are in the kingdom of Heaven, Mat. 8. and all the Prophets, Luc. 13. So the thief, Luc. cap. 23. knew that Christ should go hence to his kingdom, and that he should be pitied: and was told that he also should go that day to Paradise. And S. Paul, Heb. xj. telleth expressly, that Abraham was here a stranger, but looked for an heavenly city, & God prepared it. Though in form of doctrine he was not perfected: having but the promise of Christ to come, yet he saw him by faith, as we by story: and by that faith went hence to heaven. And often doth S. Paul speak, Heb. 9 and 10. that our Lord went from the body to heaven: Therefore ye jews be shameless slanderers.  
II. Christ being in aeternal spirit the God of Bethel, the Angel that hath the name of Adonaj in him, Ex. 23. taught Moses all divinity: and teacheth nothing in the New Testam. but that which he taught in Moses and the Prophets. Now HE, in Levit. 26. where the recompense of keeping the Law is told, telleth of life eternal 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 punishments, & of Babel's 70 years, & that then ye will confess your sins, as Dan. chap. 9 did. And then God will teach his covenant, which the Angel did: That Christ in the time set, shall end sacrifice and offering: that is, alter the laws which Moses gave. S. Steven was accused for the angels words: and as all the Synedrion looked upon him, they beheld his face as the face of an Angel, Act. 7. None of you all ever durst deny the story. And when ye killed the holy Martyr, the Angel Gabriel and all the Angels encouraged the Romans to destroy your place. And for the Godly, S. Paul expoundeth Levit. 26. thus: 1. Cor. 5. We do know that if the earthly house of tabernacle be dissolved: we have a building from God, not made with hands, everlasting in the heavens. here ye might have seen that your Beniamite spoke as Levi, and as nothing inferior to Moses: For the spirit of God ruleth his pen, by which Moses was wise. Again, for the place of the damned, john Apoc. 14. saith: They shallbe tormented before the throne of God and the Lamb for ever and ever. So Gods angry face shallbe upon them. Thus ye may see that ye are much deceived.  
III. Upon your occasion I thrice wrote in Greek to Nicolaus Serarius of Mentz. He and many of many places requested me to write in Greek: to stir study to the tongue. And long ago a right honourable Patron bound me in promise so to do in honour of our Greek Testament: all written at the first in Greek. To Nic. Ser. I wrote a demand what I should answer jews for the Pope. He knew well enough, that if he reconciled not the Pope to me, I would begin with him. And he expressly answereth from Thomas Aquinas, that Christ never went by Change of Place, to Hell: but the Church believed as Athanasius, Cyrill, Theodoretus, who expressly tell, that all the faithful went hence to most blessed Palaces: Upon Psal. in Commelins' fragments.  
IV. Theophylact upon Saint Luke 23. recordeth, that the best learned hold, all the faithful went hence to the royal palaces.  
V. chrysostom teacheth upon 2. Cor. Hom. 6. that Abraham and Lazarus were in the kingdom of heaven. So your slander is great, and worthy of great punishment. Only the heathen Latin phrase bewitcheth the world: Descendere ad inferos. But now some write unto me from England, that there be none holden of any conscience, that are not of my mind. This cause hath been there so much debated: and the learned K. forceth all to look about them. But I will return to greeks. In Photius library, a little work is cited, fathered upon Flavius josephus, your man: wherein haides hath the Bosom of Abraham, in light and joy: and a Prison for the wicked: which is called of the same josephus in your war, Dark Haides. And that other work is fathered upon sundry more: Ireneus, justin Martyr, and one Caius. Such consent was to the doctrine.   
Of justin Martyr. justin Martyr was a great Philosopher, and ready in the best greeks. He Quaest. 75. distinguisheth Haiden into Paradise, and nabuchodonosor's Haiden: And for the Monarchy of the world, and Souls immortality citeth against Epicures, wise Poetes for Haides, jump as Christian faith is professed, by symbolon Apost. And from the phrase of this article justin won 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 Ecclesiastical story: and in this argument he useth the phrase of the symbolon, Hist. 1. 13. and by oracles doth expound it. He saith that Thaddaeus taught the L. of Edessen, that our Lord was crucified, dead, and buried, and went to Haides: and thence he raised up the just: which had of long time been a sleep. This in Hist. lib. 1. cap. 13. Now Apod. 3. He citeth Porphyry and Oracles, to tell whither our Lord went: where the Oracles say, of our Lord. Apo. 3. fol. 87.  
That Man's Soul was the godliest of all souls. And the Godly Soul doth go into heaven. Thus speaketh the Oracle: and Porphyry assenteth, That the Soul was just, and went hence into heaven. So Eusebius being the common historic for the Church, telleth the common opinion for his time, how the speech of the Symbolon was understood, that Haides of the godly is known.  
Of Latins: and other translations. Soon after that Latin studies came in credit, they bred disturbance: what Descendere & inferos should mean: and no tongue but the Greek could well express the matter. Therefore many Symbola, when the immortality of the soul was known, left out the article: when the mind without the express word held the matter: and barbarous tongues could not express the right. Two causes moved them. The one, that when soul's immortality was known, the article was cold that drew the matter into question. The other, that translations drew hurtful expositions: being unable to overtake the Greek eloquence. So the omission was sage, where omission was: and was to be wished that it had been over all Barbarous Countries, unable to express the greeks clearness.  
But we may be sure it was in the Greek at the first, while Heathen and Christians made equal use and friendship by the article. And the Greek Fathers continually deal with the article, as holding it usual. And for all the twenty opinions: I cited, this cometh one check for them all: That it is in propriety of Greek flat atheism, to deny to soul's passage from the body: To Catelthein eye haidou, a returning to God that gave them. And it is an unspeakable shame for Doctors of Christianity, not to know the phrases of their own abridgement of faith, and marks of profession. Now I will come to your Hanovean Preachers, and Marpurges, and Lavater, & Geneva, and for your stirs for geneva's quarrel.  

Of the report that I was set against all Churches.  
I. This report was much faulty. It is no fault to differ from all Churches for the good of all Churches.  
II. Churches carry no sway, above the word of God: but the word of God doth above all Churches.  
III. I have brought to light by the help of jews and Heathen, many things which none of any Church before me cleared to my hand: as that the Law was aey written as now.  
IV. I knew not fifteen years ago, any learned man in the world that durst maintain, that to Catelthein eye haidou in the Godly, was to go up to heaven. But since, mighty & Learned are of my mind. The Duke of Bullon being at Hanaw, was desirous to hear myself upon this article, at a late supper. And as Master Isaac Genius told me on the morrow, he sent to Sedan for his Professor: who came and read what I had written, and said he was of my mind: and the Duke bade him tell all his fellows, that they also should be or look for no pay. Isaac Genius is mine author. Master du Boys can tell: ask him. And unless England be full of fools or flatterers, the hearty all there, stand to me. Two Caladonians, nine years ago, overthrew all the good that I might have done. The Bishops cleared themselves: and told who the parties were: Two Calcedonian Lords sorrowed that that should come from their soil: and that thereupon Ban. by whom I would not be checked for any thing, should be great. In France the best learned presently joined to me: and reform Helvetia: & the LL. & Merchants of Francfurt: and the Jesuits 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 special good.   
At Francfurt a Preacher by occasion of speech against English Spellmen, was answered that they were allowed in England. Then said he, There is no religion in England. A merchant whom M. Is. Gen. described to be simply the richest in all Francfurt, said, I would Br. heard you. He is no Turk, jew, Romist, Lutheran, Calvinian, yet I hold him of the best religion. In England we allow no teacher but God. The Merchant, thought differing from men to be no blame, as none that study of conscience, will make flesh their arm. I dare promiss that what so ever I defend of resolute purpose, or oppugn in schools: that the most part of the hearers will be of my mind. I was requested at Mentz, to dispute upon a Licentiat. I told them that I had no mind to be busy in strange soils. Then they urged instantly of all friendship. Thereupon I was content, but told them, that I would overcome, by their voices, or never dispute more. And if any think, he can do better than their aunswearer did, let him try. The question shallbe here laid down.  
Romana Ecclesia est vera Christi Ecclesia.  
The Church of Rome is the true Church.  
Reply. You make Peter God: Therefore ye are not the true Church.  
The antecedent is denied. Ye make him Rock: Therefore God.  
The sequel is denied. Rock is never taken in praise of person: but only in God. Once it is spoken of Abraham and Sara, Es. 51. For the Quarry whence Israel was out: and for a Madianite, Num. 25. But neither place will stand so here: Though Maymonides in Moreb, would commend Abraham and Sara here. The continual use of Rock in the highest degree of praise telleth, that the term belongeth only to God.  
Answer. It is bestowed sometimes upon other men.  
Reply. Eyesight will judge, that, These be all the places wherein the word cometh, in commendation of a Person:  

The Rock: his word is Perfect:  
He is the God of truth, Deut. 32. v. 4.  
And he contemned the Rock of his salvation, v. 15.  
Thou wilt forget the Rock that begat thee, v. 19  
Their Rock hath sold them, v. 30.  
Their Rock is not like our Rock, v. 31.  
The Rock in whom they trusted, v. 36.  
And in all these places the seventy Seniors put Theos, God.   
Thus often in one chapter in Moses, the word Rock is, God: and the terms of the Gospel 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 Eternal liveth, and blessed is my Rock: and exalted be my God, the Rock of my salvation, 2. Sam. 22.  
The Rock of Israel spoke to me.  
The Eternal is my Rock, and Redeemer, Psal. 19  
My Rock, be not silent concerning me.  
Doubtless 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 remembered 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 us sing to the Rock of our salvation. Ps. 95.  
Blessed be the Eternal my Rock. Ps. 144.   
So in Esai, the Rock of thy strength, thou hast not remembered, chap. 16. 10. So the Rock of Israel, chap. 30. I acknowledge no other, cha. 44. The holy Ghost would not so often use the term Rock in so high Majesty, and bestow it upon Peter, who thrice denied him. S. Peter himself in his Epistle from Babylon to the scattered jews somewhat near by the 70. term for Tzur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Sam. 22. saith: Let them commend their souls to the sure Rock the Creator. Now the cause of the term Rock proceeded from the first demand, concerning the Son of man, Dan. 7. coming with the clouds of heaven, or Angels, as Rabbi Sadaias termeth them. There, in a great Sea four beasts arise afflicting judah. But Deut. 32. told the Rock would help them at the worst: as Dan. 12. telleth. So against the Romans sea, Apoc. 13. The same term Rock is a promise, against Rome, nor for Rome. And Peter was never nearer Rome than joppes: Origen & Tertullian, Euseb. authors, after 250. years of Peter's being in Rome, are a Egyptian Reed, that will prick the hand. S. Luke that noteth less towns where S. Peter was, would never have omitted his being in Rome, if ever he had been there. And he that expressly telleth of himself, he was in Babylon to show the Prophecy Psal. 87. that Babel and proud Egypt should yield a people to God, 1. Pet. 5. & in his second Epistle pronouncing the letter A in by an S. (which Chaldaea did: as daniel's speech teacheth: and Thalmud jerusalemy in Megilah: & R. Azarias) in Balaams' father, Bosor, for Beor at Rome by the 70. he might have taught any maid, whence the Galilean wrote, by his voice. So Rock is expressly against Rome, not for it. But will try you with a second Syllogism.  

If Rome crucified Christ, it is unpossible for God to bless Rome, with any haste or Prerogative: long S. Paul was kept back.  
But the first is true, by Balaam, Num. 24. and the four Evange lists in Pilate and the Roman Soldiers:  
Therefore Rome for any prerogative, must still go on to destruction, as Balaam, Numb. 24. & Apoc. 17. do use the phrase.   
Answer. 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 far above all Emperors as ye deem: therefore as your church dependeth upon him, ye are openly cursed. Here I gave place to others, as reason would: & the commencer gave certain Bats to the Repliers: and the Bedell brought so to me: and they requested me not to refuse them. This disputation was celebrated by the very Jesuits, over the Empire: that none could answer the arguments. And for all that I am to teach you, they confess that all mine extant in Hebrew, Greek or Latin, they allow. And for all that, they have more, I reject it. These be vain dreams, that one Apostle could be above another: That Peter was at Rome: that any can bind, or lose sins: but by teaching what bindeth, what loseth: that one man should in Divinity be above all: that the Barbarous Latin should exclude the Hebrew law: where thousands of names, as in the book of Numbers, have plain sentences under them: But in other tongues we speak them to less comfort. And so the new Testam. in Greek hath every word as a Pearl, to them that can tell from what Heathen, the flower of Athens they be taken: or in what imitation of the 70. or Thalmudique, for weighty common places▪ or which turn eloquent Greek to Beryllike or Carbuncle-like terms of the Law and Prophets. One skilful in Greek and Hebrew shall in reading the New Testament run in memory through all Attic and Thalmudique The Latin is to the Greek but as a stutter to eloquent. And a Babylonian curse came to the world: when the Grace of our Lord jesus Christ, in the tongues of Heber and the Greek, was despised: and a latepatched barbarous came in steed of it. The plague of Rome by Alaricus and Gensericus, and Theodoricus, and Totilas that peeled Rome, might have warned them, of preferring the Barbarous before the Holy. The next wickedness is this: That any should command any of the simplest not to read the Bible: or any learned requested by a company, not to expound it. If the Synagogue of the Bridgemakers at Thymbris had taught Rome every day of the Lord john's Apocalypse, they had not been now in dispute for Faith and Dominion. By the grounds which they must grant, and I would bring to you, no one whit of Bible will serve the Bridgemaker of Rome, as Sozimus termeth him. The maintaining of a Barbarous School Latin, and wicked Aristotle's false grounds giveth him colour of Prate: If Graecia ruled studies, as after the Apostles days it did six hundredth years: and your Thalmudique studies were joined; to show that our Apostles have nothing but by your grant it had been plain of old. I will anon plead your consent with me: and now tell you that the mystery of Godliness, that God in the flesh reconcileth the world unto himself: this, your Doctors speak, but knew not what they spoke. In other points your old Scribes better clear our Apostles then any of our own side: by reason that their disputations are upon Moses to their vein. hard to us, easy to you.  
Then for the Churches good I need not to fear blames. In England by our King's commandment through the Earl of Pembroke, I gave advertisement of strange corruption in our handling of Religion. They saw it was sound done to the common good: and all spoke well of it. We conspire not as your Thalmudiques do, to be the scum of the world: to deny 80. years from the Poloponnesian wars to Alexander Macedon men of all Kingdoms, Persian and greeks: and so over all the world ever to have been in course of nature. Such dogs ye are: to defeets the Angel gabriel's prophecy. Now for Geneveans, Marpurgeans, and Hanoveans none of fame cross me. So your objection is fond. And for hindering Princes, I sought not to them: nor ever will. And I have answered them so in a Latin Epistle. My own K. is able enough: and was willing but for some hinderers. Now I will show Rabbi Elias your appointed Orator towards me, his attendance to me at Basil, to our Apocalypse, and the Epistle of S. Paul to you hebrews. I will now lay down the sum of both, as expounded unto him in your vein, and by your Authors.  
I will in dialogue handle a speech had with Rabbi Elias at Basil. For, Dialogue, as in Plato and Tully hath shortness. Thus I began. Br. I preceave by your eloquent speech, that you are the Rabbi which in Francfurt synagogue disputed with me: denying nothing, that you knew true. Eli. I am the man. And I gladly heard you draw all the Law to Messias: and I celebrated you to all nations: and gladly would I hear 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 john the Apostle: speaking how Cittim or Italy shall afflict the true Israel until the end of light with darkness: Balaam spoke of Assur and Cittim. Bianca▪ Assur he meant them that possessed Assyria, and dwelled 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 stayed in Italy, and by Deputies afflicted: so it is as equally great to all the former, as if they had been so many kingdoms.  
The story you know, how the Romans pretending friendship in the beginning: at the last, by the Maccabees falling out, made juda subject to Rome, and killed Christ: and destroyed your City. Eli. We all know this too well. Br. Daniel told you, that Christ the King should be killed at the holy City: to make reconciliation for sin: and to find eternal redemption, and make the Heathen one body with you: and should finish sacrifice and offering: and then should destroy the holy City and Temple: as with the deluge of noah's 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 showed by like revolutiones, that as we had 40. years in the wilderness in rebellion before we entered into the Land, so we should have 40. for repentance: after killing of Christ, before we should go into the wilderness of the heathen: which afore for juda, before the first Temple was brent, Ezekiel for jeremy handleth: and Barbinel upon him very plentifully. And we jews admire God in our Law for measure of times to our policy, no less than our Godly Astronomers do, showing how the motiones of the Heavens declare the works of God: So when we see your new Testament join in times to ours, the Law, for my part I speak, I think it is from God. Br. You know Daniel beginneth with the first of the seventy of Babel: and then he himself was captived, and liveth seventy years in Babel: and saw the event of jeremy's prophecy for it, for desolation: and then is taught of seventy seven to end Moses, so 70. & 490. make 560. all these by scripture: add forty from like revolution and sure by Roman Rolls than Daniel gave 600. year warning that the Kingdom of Christ is not of this world. Eli. I remember with unspeakable groanings, the destruction of the old world: for not regarding Lamechs speech at the birth of No: how he should comfort us: after our wicked works, and sorrows of our hands: and after the curse of the earth, from the eternal God upon Adam's rebellion: how at six hundredth years after, it came: when Noah was six hundredth years old: then came the flood, and took all away: and our Thalmud and Zohar telleth that all their souls be in Gehenna. Now I see our misery, and your truth: and that our City shall never be restored, nor our nation: and that all our thalmudics rebel against God, teaching a restoring of our state in the land of Canaan. Br. Where Daniel endeth, john beginneth. Fourteen years after the City was stoken by the Romans, as Ezekiel in like time saw a jerusalem. Ch. 40. john seeth the History of ezekiel's jerusalem: that his prophecy is not to be expounded in proper sense of words: where the man of God spoke as he was carried by the spirit. The time is gathered by Roman Stories for the death of Domitian, soon following john's banishment into Patmos: as Christ his eyes were a flame of fire, searching Rome dealings: as Paras, was revenged for hindrance of the Temple, even by glorious Cyrus' miserable death: and soon in Xerxes' great army. Eli. God's works be great, & regarded of all that delight in them. But now speak 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 penned the book. He is perfect in wisdom and speech: no man ever was: but they in whom the Spirit of God spoke: They only, no man, be perfect in speech  
Of the revelation style. Br. The Fisher of Galilee made a Fisher for Ezekiels waters which give live where they come, cleansing hearts unto true holiness: showeth by his wisdom of speech, that God spoke in him: and by stateliness of matter: wherein man's wit could not deal: and the power of performance: which now the event hath showed. But now we will consider alone the style: in Attic and common Greek: in the 70. Seniores Greek: in the Thalmudique Greek: & where the Apostle is stately from God to speak in a new manner: by this rule given to Heathen: which Horace, witty, though wicked hath in Art. Poet 
Licuit, semperque licebit,  
Signatum present note traducere nomen.  He that goeth further buildeth Babel in building a new language, Terms ought to be known to all nations: and God giveth no rules but the plain for the simplest to understand. And Moses biddeth us to leave the hid to the Eternal our God, Deut. 29. And, as you know full well, that speech is pricked over the head: as one of the fourteen places pricked for singular rare warning. Midras Rabbah in the Prick over Aharon, to warn that he is not in the number there set down, handleth all the fourteen. God requireth plain speech: and that, in these four kinds: Rome patching a barbarous new-fangled, speech dealeth as Marmony praet. to Misnah, speaketh of the write to the Babylonian Thalmud: That they made a speech which lived not in the world but an hundredth years. For the Greek Emperors there taming Babel destroyed their College: & so their invention, as the tower went not forward. But it troubled you to this day: while ye teach your children athean traditiones from a language that never any nation spoke: and ye are fain to make a dictiory in comment through your six great Tomes. You invented a Gibberish speech, that christians could not spy your vanity: and ye wrote traditiones to your nation for salvation where Thalmud jerusalemi an hundredth years elder dealt plainly: that we may see what ye have good, and what ye have bad. And Maimoni made it into Hebrew: and the other Moses in S. M. G. Sepher, Mitsvoth Gedoloth. Speeches from these four, used while the Temple stood, will help us. And now I will handle john's four dialectes, as art biddeth him to speak. It was not he that wrote, but God that wrote by him.  
Of the Attic in the Apocalypse. The Rainbow is in the 70. Toxon, bow: that would have troubled john: who ch. 6. bringeth Toxon in the common sense of a bow. Therefore he taketh the term Iris: used in Homer and in all after him. That is specially brave in Attic sense: As that term is brave in Homer's Scholars.  
Of the 70. Bishop's dialect: Far the most part of the book is from the terms of the 70. Although the Fisher of Galilee never read them, the Word taught him their words for the use of nationes that were acquainted with the septuagint. One speech of this sort is so rare, from the 70. upon El. 54. yea so rare: that they who mark 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 use.  
Of laspis, put for the Carbuncle: Apoc. 21. From the 70. upon. Es. 54. Codcod by David Kimchi the King of Grammarians is in Esai. 54. the Carbuncle: as you know full well: o Rabbi Elias. Eli. That do I full well: and so in Thargum jerusalemy. The stone of juda is Cadcedona. Br. So our john nameth it: Chalcedon: avoiding 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 go on. jaspis in the walls of jerusalem is Codcod: and jaspis cometh for the walls of the holy City, that they be as jaspis Christallizing, from Es. 54. But jaspis in the first of the twelve foundations is clean for an other tribe, as I will speak anon. Eli. If your translation distinguish not these two, it doth the Author great injury, for the whole book should find disgrace, by confusion: for so rare wisdom.  
Of the Thalmudique. But next your septuagint Dialect, let me see our Thalmudique: In that we would be proud. Br. Chalcedon, the last word that we spoke off is of that sort. So Collyrion. Apoc. 3. of ten in Midras Rabath & your Thalmuds: Known in Grecia, in you more. Iewes schattered among greeks learned many vulgar terms, as that, and Cosmocrator: for a King: in jerusalemy and Midras Rabath: and many such. So, That the sacrificers were girded about the breast, you Rabbi know who teacheth. Rabbi. Eli. very well, Vzielides, upon Ezekiel, & Mamionides in, Holy garments, and Kimchi in Miclol. And this last is enough for the Thalmudiques. Now let me hear, what the Apostle took from God's authority: that will most show that God speaketh in him. Br. That shallbe more largely handled.  
Of the Apostique Greek dialect. For speeches and for sentences calling whole books into clear light, I will here speak: and I will give the particulars their titles: for rareness of the matter.  
Of jehovah expounded. This cometh first, that jehovah is expounded from Exod. who was, whose is, who willbe: and this: drawn to show the last acts looking to the first counsels, that all may be seen to depend upon one God. Eli. Rab. Elias. Our common prayer-book printed here at Basil, harps at this. Br. But to what purpose, missing of all God's nature in the holy trinity: The Father, the Son, and the holy Ghost: and of his counsel 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 Satan's works: ye speak all this but as Parrots. Eli. God help, us: hast on, the journey is long, yet you make me think it short. So Ossenb. Iewes learned Daniel of you.  
Of the seven Spirits. From Es. 11. You note that seven spirits shall rest upon Messias, Sanedrin Perek. 6. Fol. 43. But you understand not that the Godhead shall rest bodily in him: which Godhead is all one in the Father, the Son, and holy Ghost: and that is unseparable: yet there is a distinction known to▪ God, and told us, & we know that God dwelleth in light which none can come to: and we rest in so much as our minds can hold. And yourselves confess a mystery in Elohim Gen. 1. 1. being in form Plural, as in, Thy Creators, Eccl. 12. Thy Makers. Thy Lords from Es. 54. And God my makers, job. 35. And in Massecheth Sopherim, ye fight why Abraham should use (Gen. 20.) a verb plural to Elohim: when They (Elohim) caused me to wonder from my country, (not knowing whether he went as elswere Midras expoudeth the word): at this ye are all amazed, yet ye cannot perceive that in Aaron's blessing num. 6. for what mystery jehovah is thrice repeated, from whom grace and peace cometh to Israel. But our Fisher of Galilee, teacheth that the Spirit which flootered upon the waters, flootereth upon the waters of the Law here, to give waters of life freely, without which waters and spirit, none can be borne to the kingdom of Heaven. This spirit is eternal God, the same Godhead with the Father, as jehovah sent him and his spirit, to teach the Gospel of the Eternal son, whom God made heir of all, and by whom he made the world. So he showeth jesus Christ to be the Eternal, when he prayeth for grace and peace from him.  
Of the Psalm 89. Where the Kingdom of David promised by Nathan is expounded: How john expoundeth that to stand in Christ. Elias; I thank you heartily for calling me to consider better the Law: I will think sadly of it. But what point 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 Kingdom which you look for. And there he prophesieth that salomon's house should come to nothing, yet an Eternal throne was established, for one chosen, the Bechor, first begotten, here from the dead: for which hope Joseph's bones end the glorious book of Genesis. In Aethan, He is above the Kings of the earth: and so in john's blessing, as eternal God.  
Of Psal. 33. For election. And john telleth, what true blessing is: That jesus Christ doth love us, and washeth us from our sins. Here the eternal love of God, that chose Abraham: yea when he had worshipped strange Gods: yet of love, not desert, chose him: and so all blessed: who cannot choose him, but he doth chose them. Blessed be the people whom jehovah hath chosen to be their God. He, by whose WORD the heavens were made: & all the host of them by the SPIRIT of his mouth.  
Of washing us from our sins. Esay the Evangelist, full of gladsome tidings in Christ, tells, that jehovah willbe the brightness of glory, & the fruit of the earth: and wash away the uncleanness of the daughters of Zion. That text showeth the marrow of all Esai: and he of all the Prophets. And john here telleth that JESUS Christ hath washed us from our sins: and so showeth that all Levies doings be ended, for which the whole frame of the Law was made.  
Of the Kingdom promised to David. nathan's prophecy for an eternal Throne, ye expound to this day, to mean ease of this world, in Chanaan. And all the world seeth now 1500. years your madness. john telleth that the royal mind conquering Chananean spirits, that they reign not in us: this maketh us Kings and Sacrificers, to sacrifice our own affections, and to serve God in holy reverence: to praise him with all our heart: and to build a church against tyranny and deceit: Against Babel and Egypt: and the New Gog and Magog.  
What the drift of the Apocalypse is. Rab. Elias. I never heard so much for your new Testament: Now let me hear the drift of the book, as you have told the drift of Daniel. Br. A little more I will speak of Iohn● Apostolic Greek in some particulars: and then Generally. Messias in Daniel, hath his feet like shining brass: some brass cometh near gold: such as Ezra mentioneth, cap. 8. 27. Mountain brass Greekes call it. john Libanus brass: as God useth Libanus for mountains, in speech of their frame. So for jahalom, the stone wherein Zabulon was graven, the 70. had jaspis: which term had caused great disturbance. john applieth jaspis to the Hebrew jaspeh, the stone of Benjamin: and to jahalom he giveth Sardonix: and Chrysophrase for Nephthaly, in steed of common Achates: a white Achat with a Golden list, & some greenness. So precious is john's style. And this much particularly: Now generally, the style is from the Prophets: showing from old matters passed, how the like shall come again: which is the surest way of teaching. And the language willbe easy to you jews, because you know the Prophet's speech: but is hard to Heathen, because the 70. did not translate, nor ever meant, the Law plainly, because the wicked would hold it folly. Now I will come to show the counsel of the book. Rabbi. And upon what Prophecy doth it depend? Br. Upon Es. 25. where God promiseth to take away the covering that covered all Nations. The Gospel showeth how God was in Christ, to take away the covering of the Law. Now that Temple and Nation is destroyed, and jesus Christ himself in this book calleth all Nations to him, the term of uncovering is a fit title for that Prophecy. Rab. Elias. This very title might show God to be the Author of the book. Br. The drift of it is, to comfort all holy jews, as S. Peter did from Babylon, that the heavenly jerusalem is not a material City, but made of men's hearts known to God, and praying to him from good understanding, and using open sage profession while God bridleth hindrance, and using circumspection against bad Tyranny made strong by Satan turned into an Angel of light. It containeth beside john's preface in proper speech, visions for the present institution of the world: in cha. 1, 2, 3. And afterward for ages following. For the present age jesus Christ appeareth as he did to Daniel, chap. 10. when the Temple was hindered from building: and applieth that vision to seven churches, in most heavenly sweatnes, and expoundeth all the Song of Songs by knocking at the door, that he is the Solomon, who comforteth the daughters of jerusalem. The Prophecies following twice go over the state to come unto the end of the world. The first endeth with the eleventh chapter: the next with the nineteenth: The twenty lappeth up the mischief of Satan: and the last two, the glory of the afflicted, and obscure to the world: by pearl-like speeches for the Prophets jerusalem.  
Of the Nations, by name saluted in this book. The God of all knowledge useth light in all his stories. The house of rich Croesus sprang from a King most famous for riches, who ruled from many Isles of the Middle Sea, to Armenia. Esai promised Cyrus all his wealth: in Rich Croesus that fell out, who being in amity with Nabynetar, as Herodote harped at his name, he provoked Cyrus to war: and of Croesus became Irus. So Persia ruled that Soil long. Now when Ezekiel had comforted the jews, that they should have a return as a resurrection, he warneth them, that they should look for no kingdom in this world: but that the Land of Gog, or Jig, and Magog, by Grecians, should afflict them with Great helps from many countries, as you know. In the Kings of the North and South, Dan. xj. this fell out: whereof Antiochia was near Magog: the Town built by Antiochus the mischievous: The other Towns here named, were the old courts of rich Gyges: The Kings of the South Ptolemei Lagidae: And the Kings of the North Seleucidae, both held as it were, in equal portion these soils: and filled them with jews forced to learn Greek. So these being nearest to jerusalem of Greek countries, and full of jews scattered, to teach the old story were fittest to be taught, first to save the rest of Greek speech: and all they knew daniel's Prophecy of his last kingdom boisterous in these quarters. And the God of all knowledge, began in wicked Antioch to make a godly church: that Christians thence first bore the name: and endeth his speech to men in the other end of the legs last dominions which they could hold: The Land of old God and Magog, under Macedonians: and fit to look for a new Gog and Magog from further West. Rab. Eli. I gladly hear this. Now tell at large who be the oppressors.  
Of the Oppressors, in the Apocalypse. Br. You know o Rabbi, how closely Daniel taught, who the Nations should be, who should take away the jews kingdom. But in the end he nameth them: yet so, that he wrote that part in Hebrew: the tongue ended from the world in common usage. So here, a long while they are closely touched as under seals: and from the last of them come seven trumpets. Seeing john was banished into Patmos by Rome: his comforts in Plagues and vengeance should be against Rome: who is plagued with war, bloody and pestilent, and with loss of state, for killing: then after the fall of the Church, ariseth by colour of scripture, a king of Locusts, or beast arising out of the earth by peace: in the policy or City where Christ was crucified. Next they are both as Pharaoh, Es. 27. set forth by a Dragon with arms that will agree to none but Rome: and this same Dragon hath two parts: the upper part in a policy alone: the tail, the prophet that speaketh lies. Again, both be more clearly set forth in two several parts. The upper part of the Dragon, is compounded in a new one beast coming out of a sea: compounded of the four in Daniel: with a head like the Dragons, and once made dead: as, the state under the seals was once overthrown. Then the tail of the Dragon is a beast alone, coming out of the quiet earth: bearing two horns like a Lambs: but the mouth of the former Dragon, & maketh the former beast alive again: and suffereth none to use policy, but them that use the marks of his Policy: worship of Idols, now openly told. And at the last, all is made plain, The beast revived, hath the horns of the former: and head: but for cruelty, all bloody in colour: as Pope is the greatest murderer that ever was in the world: by wars all unjust: and challenge to kill all that will not fall down and worship him. Now upon this red beast sitteth a woman drunk with the blood of the Saints: and then all doubt is taken away. The woman is the City which beareth rule over the Kings of the earth. And this for the last affairs of the world. Rabbi Elias. I am sure the Nation is past denial: how so ever the particulars will fall out. Now I beseech you tell me briefly the whole sum of john's vision. God is my judge that I never heard Christian with so great delight: and I thought so when you reasoned with me in Francfurt Synagogue. I never heard any Christian before you, that could speal Hebrew readier than we hebrews': and made good your doctrine by our Doctors and by greeks, that never saw Daniel. As Abraham Reuben writeth, so I think that your Q. hath rare regard of scholars. Br. I will endeavour to give you briefly the sum of this book, from john's speech in his own native manner, & his Visions for the time present and to come.  
The first speech of john showeth how the Son hath received from the Father a revealing of the Church's case unto the last judgement and resurrection: and john, the Disciple whom the Lord loved, is talked with by an Angel, and spoken too by Christ. And john exclaimeth what goodness cometh from this revelation: that it maketh the Reader happy: and he commendeth the work to seven Churches of the Land of Gog, where jews were scattered by the Macedonians: the farthest Westward of their dispersion, and were fit instruments to save us poor heathen towards Sun set: as afterward he made our poor country the ends of the earth the possession of Christ. The blessing from the holy Trinity, the Eternal, our God, the Eternal, is most heavenly, and the acclamation of glory to the Son, from Fs. 4. and Exod. 19 & warning of his judgement: when the second time he cometh in the clouds, as he came Dan. 7. to take manhood: and from Zacharie & his own Gospel he teacheth Rome that pierced him hands, feet and side, that they shall see a Revenger. And the Eternity of the Son is manifest, in that he is Agr;. and ω. the beginning and the end, who is, who was, and willbe the Almighty. Now he cometh to tell the opportunity of the Visions. He was banished into Patmos, a small Island near Ephesus: recorded only but by name of Heathen, obscure for any further story. Into this, as out of the world, john of whom the world was not worthy, was banished: God turning Domitian's tyranny into a blessing, that this desert Island, should have the state of the whole world set open. Rabbi Elias. Certainly this must be a strange blessing of God: I am much bend to hear your speech: and I consider the Law-giving how it was in the wilderness, where none but Gods own should be partakers. And as at the West of the Ark, as at sun-setting of state, the Dearest and last-borne Tribes were set: joseph and Benjamin: in Ephraim, Benjamin, and Manasses, to show that the Lord doth stretch his power to the furthest off: So I deem, that, in the furthest quarters of our dispersion Westward, as before Ephraim, Benjamin and Manasses, GOD would stir up his strength, and come and help us. Thus far I can go, after you have draw me on. Br. The baseness of this Island hath a further signification: to teach, that the obscure places shall most have the glory of God. As all men be wicked naturally, and one pricketh forward another, so a great City, such as Aristides the Rhetor Sophister, maketh Rome, will soon become a world of wickedness. But Patmos now telleth that the Church shallbe in the wilderness: as in chap. 7. it is not evident by open show, but as in jerusalem under Sedekias, Ezek. 9 when an Angel sealeth them which belang to God: so of us heathen, an Angel sealeth them that be his, when the open face of the Church was gone: and the Dragon, head and tail driveth the Church into the wilderness: and the beast compounded of daniel's four once dead and revived, but of purple colour, and having a Rider, a Woman, in scarlat, drunk with the blood of the Saints, this drove the Church into the Wilderness through a sea of troubles, mixed with fire and faggot. Rab. Eli. I admire these visiones, and cannot gainsay them. Br. The time is more wonderful than the place. Rab. What term have ye of the time? Br. The Lord's day. Rab. What day is that? Br. The first day of the week. Rab. And why is the Sabbath altered? Br. I will tell you large matter briefly. The first day, Elohim, the adviser and worker of the worlds frame made heaven with the Angels, and Earth, and Light: and the Angels, the morning Stars, who confirmed by fear and trembling their strength, which in wisdom and holiness was not so perfect, but that they might fall: these stars shouted to see the earth hang in the mids of the air: and the Waters drawn to their channels: and the roaring Sea, threatening to drowned the Land, returning from the shore, as by God's checks, so when they saw the Clouds fastened in the sky, and all works that way, they shouted: No less at Sun, Moon and Stars, and plants, trees & herbs: at Fowls from Eagle to Wren, and fish, from Whale to shrimp: and beasts with creepers from Elephant to Ants: they glorified God the creators: Hearing a voice, saying, Let this be: and it stood. Now when God the Creators, the Father, Son, and holy Ghost, was to make Man, that should have knowledge of the Eternal Trinity, he, dwelling in light that none can come too, speaketh, Let us make man according to our likeness: and let them be Lords over beasts, fish, and fowls: and God made Man after his own image: and bringeth all beasts and fowls 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, he maketh Eve out of his Rib: and then carrieth both into Paradise: and giveth commandment to both in the singular number, as they were one flesh. Rab● You in the ends of the earth search the Law exactly. It must needs be holden that the Woman was made before the Law was given. As she telleth the meaning to be of both: ye shall eat of all the trees of the Garden, but of the tree of knowledge of evil and good, ye shall not eat: for the day ye eat of it, ye shall die. All this was the sixth day. And before this commandment was given, God gave his angels care over man: as you hold them spirits sent forth to minister for them that shall inherit salvation. Great armies of Spirits, not reverencing so fully as they should God's counsel, though when Man was made, they were very good, as all creatures, yet great armies of millions being left unto their own sway, hated man's superiority: and kept not their standing, but became of poisonful hatred against God: and by leave went into the serpent, and deceived Eva, before she was called Eve: and she drew the man to sin: and about time of Eating, they ate the tree fruit (Generally all tree fruits be MELA, Apples). And at the Evening God called them to judgement, and pronounceth Eternal condemnation against the Devils: and all the wicked that shallbe borne of that poison that the serpent breathed into Eve and not regenerated by water of Law, and spirit moving upon it: which spirit ye truly say to be the spirit of Christ. This sad story fell the sixth day. And then is the promise that one shall come to be a man, according to the kind: whose footsteps and hands Satan the old serpent shall pierce: but he shall bruise all his power, and destroy his works. The serpent brought man to sin, Messias shall find him justice: Satan bred death: Messias life. Satan brought all the world to wrack: Messias the mighty God will make a new world: and ye confess in tongue, that in this speech: HE shall bruise 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 shallbe swallowed up into victory: And I will destroy the unclean spirit from out of the earth. This is principally in time to come, when the dead shall arise. Again, 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 busy to deceive the world, and the world cannot escape his punishment, until Christ the King doth come, and the holy and blessed God doth raise up them that sleep in the dust, as it is written: Death is swallowed up into victory. Also yourselves say: Christ shallbe killed: Thereupon is this allusion: of Booz to Ruth: Sleep unto the morning, Zohar col. 93. The ground of your allusions must be plain: when you can draw common matter to it. And the Angel gabriel's speech was your first ground: and it is a wonder that you understand it not. Rab. El. In England, Reinolds and Lively, and Bar Lo scoff your account. In Leyden Scaliger Br. Churches ken them cold thanks, and wished the chief, rare otherwise, for this, unborn: and Parkins for following Reinolds in 80. seven, rare otherwise, by one rotten fly putrefied a box of precious oinctment. Reinolds was droven to grant the limits: from the Angel's speech to the death of Christ. And for all Greek accounts Scaliger & he were answered by greeks. What whole Kingdoms hold, as Albion upon our Bible: France in Genebrard, the Hebrew Professor at Paris: Heydelberge, under Tremelius, well paid: 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 authority: and Hector Pintus in Portugal: these millions, not one, or two, flaunting with an idle opinion of Greek, should have been regarded of you.  
Of Redemption day, that it should be on Friday. Rabbi Bachay saw by the case of Adam's fall the six day, that the Redeemer should perform his work the sixth day. Rab. All our Doctors grant 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 he arose, and brought light unto the world. Yourselves in Zohar grant 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 upon the waters, hath inducement to his Spirit flootring upon the waters of the Law. All this in Zohar upon Gen. fol. 21. and much more, That Messias was in the Garden: and Adam was driven from Messias. Thus you hear the cause of our Lord's day. Rab. I never heard so much. What saw john on the Lord's day? Br. Visions of the Church's state unto the end of the world.  
Of the Trumpets voice. He heard the voice of a Trumpet behind him, when he was in the Spirit, as was Ezekiel chap. 1. What should the Trumpet signify? Rab. Happy are they that know the trum pets sound, Psal. 89. Br. And speaketh not Aethan there of the kingdom of Messias? Rab. That we hold. Brough. So Trumpet here calleth that into mind. Rab. And what sounded the voice of the Trumpet? Br. That Messias is Eternal 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, upon Levit. 26. ye say: Aharon kept the Law from Aleph to Thou. In Greek, not Thou, but ω is the last. So Agr; and ω should mean, Beginning and Ending in Greek.  
Of the Greek tongue commended to all Christians use: in that the son of God doth take a name from the Letters: yea, The Letters. When the jews went to Babel, by God's counsel, to teach the families that built the Tower by rebel Nemrod, to worship stars, and not the God of heaven: whereupon 70. tongues sprang from One of Adam's: God in Athens the oldest town of javan, stirred up the mind of the Tyrant there, one Pisistratus, to win fame over all of javan, by bravery of language. This I have often handled, & it must be often repeated, for the strangeness, before it willbe considered thoroughly. Homer was a Poet of miraculous eloquence. He wrote one Fable, of Troy wars for the hore Helena: teaching better than Chrysippus & Crantor, what is good and bad, in the waves of foolish people, where for all king's dotage Achivi smart▪ Another of a subtle King by wit, going through stitch, through infinite miseries. This Poet's sonnets were scattered before his time, But he causeth them to be set together▪ And both works to be parted, into twenty four parts. Rab. So we call Law & Prophets the Four and twenty. Br. The letters in Greek be 24. And he caused both works to be argumented by 24. verses, from Agr; to ω in order, as containing all wit that Greek learning could afford. Eust. upon Iliad. 1. noteth this. Upon this beginning Graecia in 200. years, by Alexand. Macedons time grew to a miraculous perfection: that all the West willingly learned it: And the Macedonians, in three hundredth years Dominion, forced the rest too it: that all Nations might understand Greek.  
Of the Apostles Greek. And therefore the Apostles wrote for all Nations in Greek, that all might understand it: and wrote in most royal Greek, to tell that the Roy of all wisdom ruled their pen. Now, where the Son Eternal nameth himself Agr; and ω, all that honour him should also regard the tongue wherein he teacheth all nations, next adam's kept by Heber. And if the tongue of Agr; and ω had been kept usual, the king of Locusts could never have made bitter the waters of the New Testament▪ His treachery had been espied: as all Graecia holdeth him Antichrist to this day.  
Of the seven golden Candlesticks. john turned him about, and saw seven golden Candlesticks, expounded to be seven Churches: now to have these last visions, in Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea. Ephesus was famous for Diana, a dreamt Goddess of hunting: for whom Kings 120. years bestowed a most costly temple: which one set on fire the night that great Alexander was borne, to win fame: whereupon a jest came that Diana God's midwife was so busy about Alexander's birth, that she forgot the tuition of her own Temple. Here holy Paul taught three years: 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 martyrdom in another, and to the whole Church of Ephesus, he wrote a most heavenly sum of Religion. Smyrna was an old town, famous for one of seven that claimed Homer the Poet, to have been borne in them. These be the seven:  
Smyrna, Phodos, Colophon, Salamis, Chios, Argos, Athenae. There Polycarpus was martyred: a Lion for courage: an Ox for patience: a man in deed for wit: an Eagle for high flight, proclaiming the Gospel. Eusebius hath his martyrdom. Pergamus was the treasury of the King of the North: a strong high Fort. Eumene the Treasurer rebelled, and turned much people to him by Rome's help. Thyatira was named by Seleucus Nicator for his daughter as Thygatira, Daughter town: a good remembrance of daniel's last vexers. Sardis was the court of rich Gog or Gyges, and of Croesus: who reigned to Gogarene upon 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 he 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 shallbe left unsearched. Iewes were there of special knowledge: and nothing blamed in their Epistle. Laodicea seemeth named▪ by Seleucus Nicator, as the Women of his house Apamea, and Laodieea had many Towns of their names. So God took order to force all men to mark the fourth Kingdom in Daniel, chap. 2. and 7. and 8. & 11. God gave them a mind to name Towns over all their Kingdoms by their houses: that Daniel might be known how he called all the world to Christ.  
Of the pride in the name Laodicea. Homer the fountain of wit, though Suidas record he steel most from Corinnus, he feigneth three daughters to Emperor Agamemnon whereof he offereth Achilles his choice: They are named from three parts of government which a King should have.  
Chrysothemis, and Laodice, and Iphiannassa▪ Golden Law: judg-people, and execution-might. As Laws ought to be Golden, & judgement ready: and execution of right. Hence the Proud Macedonians would in name of Ladies promise much, but did little, & soon smarted: But this name calleth the Lydian Poet to mind how in one verse he lappeth good policy: so not a Town is here but of note.  
Of the Vision of Christ, like that in Daniel. In the mids of the seven Golden Candlesticks was one like the Son of Man, Dan. 7. in Aaron's linen rob, Dan. 10. and girded with a golden Girdle, Dan. 10. about his breast: as Aharon. By Vziefides, Maimonides, and Kimchi. So john saw truth. His head & his hairs were as white wool and snow, Dan. 7. and his eyes a flame of fire: and his feet like Libanus brass, shining: and his voice like the voice of many waters, Dan. 10. Rab. Our own confession upon Daniel bringeth all this to Messias, defending his Church, and revenging the enemy, and making himself known over the world, when the building of the Temple was hindered. Br. But this cometh proper to present occasion. He hath seven stars in his hands: and from his mouth cometh a two edged sword. That is spoken of the seven Bishops of the Churches: as Bishops be stars in Christ's hands: Buyshops, in Satan's, stars falling from heaven: and the two edged sword from Psa. 149. executing justice upon thyatira's Iezabels. Now his face shining like the Sun, is from Dan. 10. and judg. 5. Rab. This vision teacheth much by the like of old, and eventes old upon it. Br. Seven Epistles are sent to seven Churches: and these visions and express word, that he is the Son of God, here showed, are applied to the Churches. But plain matter you may read in Luther's Bible. The Apocalypse in Syriac is not printed. Rab. We wish yours in Hebrew. Br. I am in Christ his hand, to do as he will.  
Of Chap. 4. Former speeches, in the seven Epistles, handled in special purpose, the time present. The rest are for time to come, whose partition I touched before. Seals go on to the elevenths' end. Beasts, of three sorts go thence unto the twentieth. The twentieth abridgeth the beast his tyranny: the rest, the Christians glory: which in a fit sort is once showed, Chap. 4. and 5.  
Of Christians glory. john was beholding, and he saw the heavens opened: and the voice which he heard like a trumpet, saith: come up hither, and I will show thee what is to come, and straightway he was in the spirit. Rab. This hath The spirit of Ezekiels Visions, chap. 1. and chap. 40. and others. Aithan the Israelite saith: Happy is he that knoweth the voice of the trumpet: The trumpet for true happiness by the kingdom of Christ.  
Of God sitting upon a throne. Br. Behold, saith john, a throne was set up in the heavens: and one sat upon the throne, like in sight to the jasper and Sardine: Know you what this must mean? Rab. Elias. The people that worship God are called heaven: a throne for them, is a defence of their cause by the almighty God. Benjamin was graven in the jasper: and in his Tribe the Temple was built: So the judge like a jasper, showeth God a builder of his Church: Reuben was graven in the ruddy Sardius: a Frontier against Agarenes. The judge like this stone, showeth that he will bestow blood upon the offenders▪ of his people. Br. So it is opened in the seals. Christ rideth upon a white horse, crowned: so he buildeth his Church. And hath a bow: whereby his arrows be sharp in the heart of the king's 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 mind: where the covenant after the waters of No made by the Rainbow, is confirmed: and the calling of heathen (once cast off for Babel) is promised to japheth. & that part of Es. 54. we read with the Parasha next after the flood, of the Nations scattering unto 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 from Moses, unto heathen. Br. Millatheca Amyra, your word is surely spoken, you have said it. Under the sixth Seal this cometh again: after the Martyrs in the fifth, have seat under the altar. The sixth seal teacheth a change by destruction of heathen policies, whereby the heaven of the Church was seen.  
Of Elders 24. Now the Martyrs that built the Church, these are represented by 24. Elders on Thrones in white with crowns. Rah. Twenty four well may show the Tribes and Apostles scholars. The Thrones, white and Crowns, show dignity, justice, and victory with God.  
Of issue from the Throne. Br. Now, what meaneth this: From the Throne came lightnings and thunderings, and voices? Rab. As in Moses at the Law▪ giving it showed terror to the contemners, Israel and Heathen: that six hundred thousand died in the wilderness: and Chananeans felt what it was to fight against God's power: and so all Kings in the land of Assyr, or East, even to the Macedoneans last fall: so here this must be showed that the Romans (as you handle the story) shall perish likewise. The Dragon, head and tail: The Cittim one sea-monster, made of the Danielean four, once dead and revived by an earthbred: horned in two horns like the Lamb, but having the mouth of the Dragon being purple coloured after the reviviving of the beasts: with a bloodsucker woman, rider: not like the man's Image. I speak upon your former speeches: by which you have made the visions plain: and the comparison of john with Daniel bringeth light & delight unspeakable. Br. And what must this mean: Seven Lamps of fire were burning before the throne: which are the seven spirits of God. Rab. El. john expounding it, maketh it plain: but we had guessed of the seven spirits of Christ: by our Thalmud. Br. Ye had not miss. The Godhead of the son hath all that the holy Ghost hath: and so he hath seven spirits, 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 Crystal. Brough. What must this mean: Before the Throne was a Sea like Crystal? Rabbi Elias. All things in Allegories of Visions, as in Ezekiel, Daniel, Zachary, must touch dealings of God with man. The wicked are like a sea foaming: that is, foaming out their own shame, Es. chap. 57 And indifferently, the Sea signifieth many nations, as: The troops of the sea shall be turned upon thee. And all the earth shall be filled with the knowledge of God: as waters cover the Sea, Es. chap. xi. whence the speech of the seven▪ Spirits be fetched: which give fire lamps, to teach us the knowledge of the Eternal. So here a Sea clear before his Throne must be nations clear in faith. So Rabbi Reuben writeth to you: that before he knew you, he knew from Esaie, chap. 24. From the ends of the earth the praises of GOD should be heard. So here many Nations clear by knowledge of redemption must be meant. Thus far the speeches be familiar to us jews.  
Of the four Wights of six Wings, and full of eyes. Br. What should be meant by this: Before the Throne were four Zoa, lively bodied wights. They are barbarously translated, beasts. A man is Zoon and an Eagle: But not a beast. As no reasonable bodied wight, nor foul: If we had regarded the tongue of A and ω, we had not been so barbarous. The first was like a Lion: the second like an Ox: the third with a man's 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 burn the Temple, had six wings: two to cover their face, because they could not behold the brightness of God: two to cover their feet, as not being perfect in God's eyen: and two to fly about their duty. They be burners of the Temple in Esay: which warn that to God belongeth all holiness: in Ezekiel, ch. 1. the Cherubin be of these sour: and Great terrible wheels full of eyes are there. Here I request you to open the matter. Br. After that the Lamb openeth the book of Seven seals, these four wights praise him for redeeming of them by his blood. Therefore men must be meant here: full of knowledge, as Argus in Aeschylus of ten thousand eyes: of lions courage: of Oxens' patience to sacrifice: of man's quiet humanity: and of Eagles high flight, to show in the open Church the cause of Christ. Such were the holy Martyrs which made all the world amazed at them. And for them the Seniors follow in praise to God. Now these Martyrs, followers of Christ, the Lamb as killed, are known by his description.  
Chap. fifth: and in ch. sixth, under the fifth seal, they call for vengeance: and be heard. That the sixth seal showeth how all their state is shaken.  
Chap. 5. The worthiness of the matter of the time to come. The story of the time to come is represented by a book in the hand of him that sat upon the Throne, written within and without: sealed with seven seals. Rab. That reneweth in part Ezekies visions, chap. 3. and the speech is easy to tell of much matter and good and hid. Br. One Angel maketh proclamation, Who can open the book, and lose the s●ale: and none Angel, none living nor dead could. Balaam, Num. 24. told how Italy should afflict Eber, and still hold on to destruction. But told not the particular sort: Our Lord in Mat. 24. told of jerusalem's destruction: & of deceavers to deceive, if it were possible, the very elect. And Daniel had told of an Image and beasts: but to end by Rome's coming up. And Saint Paul told the Thessalonians, that the present hinderer should hinder, till he should be taken away: the profane empire: and then should come: the wicked Romylus whom jonathan upon Esai, nameth: And all the Grecians hold to this day, that the bridgemaker of Rome is there damned: And plantin's men have stolen from the Chaldy the term Romylus: because jonathan and Saint Paul, and all the Grecians, plague the brigemaker exceedingly: yet without new revelation, the high Bridgemakers the Caesars, and Senators & their policy, in the high bridgemakers, the Popes and Cardinals, had not been so distinctly damned: but for this revelation. And john in his trance wept: showing therein the profit of the book. Then a Doctor, one of the Seniors telleth him, that the Lion of judah, that in David the noble Prophet, figured his wars, he should be holden worthy to teach his soldiers, to open the book, & to lose the seals. And so in this heavenly company an opener of the book cometh.  
An heavenly description of Christ. There stood a Lamb, as one that had been slain: having seven horns and seven eyes: which are the seven spirits of God sent forth into all the earth. He is resembled by the Lamb, as answerable to the Lamb killed in Paradise: and the Pascha and how he being our Pascha, was sacrificed for us: and willbe revenged of Rome for that: and hath seven horns of Power, to be able to tame the Dragon with seven heads and ten horns. And for wisdom he will as in Zachary for building of his Temple, send seven spirits over all the earth. And all the army joy: and all creatures that now they shall obey Christ, and his servants.  
CHAP. 6. The seals being opened: six do show the Caesar's case: the seventh & last hath seven Trumpets to sound plainly a Policy altogether sinful. The Caesares though they were wicked men, their policy was good: while they kept their civil laws and killed not the Christians upon false accusations.  
I. Christ, promoting the Gospel, with speedy syncerenes, and plaguing the enemies, is resembled by a white horse, with a Rider having a bow, and a Crown: a conqueror already, and to continue a conqueror. How he conquered by the blood of his martyrs, that is told under the fifth seal. This doth appear when the first seal is opened. And present plagues in the three next seals.  
II. A red horse hath a Rider with a great sword: can not you tell what that must mean? 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 under the ●●cond seal: showing how the Caesars should be killed, and their armies: and Caesar's made in camps, and soon oppressed. For 300. years, they had a most miserable life.  
III. A black horse cometh, and his rider hath a balance: and a voice telleth amongst the four Wights that corn shallbe dear: though by God's mercy oil and wine be of some store. Before in wicked Claudius' days, when the Senate had thought good to root out the Caesar's names, Claudius by soldiers was made Emperor: void of all wit, and full of all vice. For him and his government God plagued the world with famine. For others in time the like shall come: but with mercy. As many Emperors after Domitian were moderate. Old Nerva, Trajan, Adriane, and they to whom justin Martyr flourishing at 30. without a teacher, saving one old man, in a sudden speech, gave an Apology for Christians: and from Homer for Monarchia, and from Sophocles, from double judgement in Haides broke the vehemency of persecution. What the man was that told him doubting what he should follow, & telling of holy Prophets that they only had true happiness: that could not he tell whether he was a man or an Angel: & being made from the seven spirits a Lion for courage, fuller of eyes then all the Bridgemakers monaches to this day, for soul's cases in Haides, stayed persecution, and procured quiet success to Emperors and Empire. So easy hath God made the sum of salvation. Only they, whose God is their belly, of professors, mar the truth. Rab. El. You know I never resisted you in all your long disputation in Frankfurt: because I promised under pay of eternal death, to speak in conscience. Br. If your synedrionn had done so, when they condemned the son of God in the very last day of 490. years since the Angel Gabriel told Angelic 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 been well with you to this day. But now, for missing this much, you have been fuel for Gehenna, and shallbe for ever, except some small remnant. And of us heathen few will in wit overreach the angels that fell: That the son of Enosh shall have all things put under his feet. Rab. El. This is our only difference: and if your Doctors had not doted in Persons & time, as Rome hath done, true narrations had brought on us to your faith. But let me hear the next opening of seal, the fourth. Then came forth a Pale horse: and his rider was death: and a grave followed him. And he had authority to kill the fourth part of the earth, by sword, hunger, & plague, & by the beasts of the earth. Rab. El. Ezekiel spoke the like of us: for our extreme desolation. But what seal openeth the cause of all this? Br. The fifth openeth. Rab. El. What cometh thence? Br. When the fifth seal was opened, john saw under the altar the souls of them which were killed for the word of God: & for the testimony which they had. And they cried, How long o God; the holy and just, dost thou not judge and revendge our blood, from the dwellers upon the earth! Millions of millions died for the truth: and how could this be but by the spirit of God. Wicked men repose their rest for this life: when so many millions run to death gladlier than any to a marriage, and heathen men upon Hebrew Prophets, how can this be, but from the plane truth of God? You have the families of Messias, you have the year, day and hour of his death: and daily stories to tell you: that when these things and these come to 〈◊〉 then shall Messias redeem. So all fell out. You shut your eyes: Emperors persecute: Christians die for the truth: ye jews, and profane Emperors die miserable. Ye stirred persecutions: and ye are plagued daily and eternally. That is here craved by the Martyrs.  
They had white garments given them: that is the justice of God by Ghrist: and they call for vengeance upon the murderers: And they are bid to have patience a while, till more be made Martyrs with them, to draw the wicked world unto Christ. Rah. Eli. In Aboth. and Rabbi Nathan, Moses' soul, and all the Just souls are laid under the throne, why say you, under the altar? Br. Christ being sacrificed for us, is our altar. And under his protection the souls be that believed in him. And that is meant by situation under the Altar. You and we both hold truly, that all holy ever went hence to the holy mountain and Tabernacle of God. We hold that none ever were holy, but they who looked that God in the flesh should give them justice and life.  
VI When Martyrdom had brought Countries to affect the Gospel somewhat plentifully, God revengeth the Empire. After Diocletians persecution, an earthquake of States followed: the sun of Empire was as black as saccloth: and the moon was turned to blood: and the stars of heaven fell as a fig tree casteth her figs being shaken of a great wind. And the heaven was rolled up like a book: and every mountain▪ and Island was removed from their place. Know you what these speeches in the Prophets mean? Rab. Eli. Very well. An whole destruction of States. In joel and Esay: That the Kings of the earth, and Potentates, and the Rich, and the Coronnels, and the mighty, and every servant, and every free man shall hide themselves in dens and in rocks of mountains. Br. The Romans, who would rule over juda, God's kingdom, in their civil wars, begun betwixt Pompey and Caesar, felt the greatest change that ever policy had: that Nobles were sold for slaves: and slaves were buyers of their Masters. And jerusalem was told by our Lord that they should be fain to speak unto the mountains: Fall upon us. And the hills: Cover us: as in Es. 2. 19 juda was warned for Babel: and Samaria for Assyr, Osee 10. 8. And Babel was told that their stars of heaven, with Sun and Moon, should have passions, Es. 13. and it, with other kingdoms, Esay 34. shall have all the host of heavens molten, and the heavens shallbe rolled as a book: and all their host shall fall as a leaf falleth from the vine, or fig from his tree. So here for the Martyr's blood, the Empire was strangely shaken. Twelve Augusti and Caesares of one kindred and friendship, in steed of taming conquered nations fall out among themselves: till all were consumed but Constantine, the son of a Bretan Lady, Helena, rarely Godly: but as women often are, too zealous beyond knowledge. At York in our Albion, his Father Constantius upon his deathbed maketh him King for him: and our ends of the earth and near nations make him Emperor: and he dasheth all the rest, and at the end cometh unto the knowledge of Christ: and stablisheth Christianity every where: that all Countries have kept it, openly many hundredth years: but in private companies still: and now again in kingdoms full of Power and Learning. Rab. El. Now tell what was under the seventh Seal.  
Of Apostasy. Ye jews know how soon men fall from God. Adam's house falleth to make Gods of stars at 200. years. Before sorrowful Enos was borne, to hasten the flood to drench their bodies, and to imprison their souls. And noah's house by Phalegs birth fell by rebel Nemrod to be Nemrodes, that is, rebels against God. And holy Heber's house in ●ocktan, having so many holy warners, No, Sem, Arphaxad, Sala, Heber, fell away: that the indians be of them, East and West, devilish to this day. Israel in Egypt soon fell all. jeroboam drew ten Tribes after him: Antiochus Epiphanes made you almost all Sadduces and Pharisees. So soon men fall. In like manner, Christians common weals were never all good. But as in Israel under David, the godly were few, always, so after Christians had free policy, many were not sound. But yet, after the manifestation of redemption, infinite many held the main sound, the holy Trinity, and the incarnation of the Son of God: And all the conveyance of God's counsel for the salvation of the world. The holy Fathers of old had a smaller company, because they were not perfected by the open story, as we are: when the history was plainly known, than millions believed: where few could afore by reason of the matter, aey foolishness to the natural man: and specially when it was taught by dark tokens only: and the fullness of time was not yet come, to bring all into open show. But, in time, policies would fall. The time of their standing, God telleth not. For they needed no comfort touching the case of quietness. But a general state of fall cometh in cha. 7. An abridgement of the Church's state unto the end of the world.  
CHAP. 7. Four Angels held the four Winds of the earth, that they should not blow upon any tree: Know you what this must mean? Rab. El. I guess somewhat. In Cantic. 4. 16. this speech cometh: Arise North-wind, come South wind: breath on the Garden. Let the spices flow: Let my beloved come, & eat his fruit. Brought. This speech meant the Spirit of grace to the special souls which delight in Messias. But after Salomon's death, ten Tribes (as was told) fell away, and the winds blew not. So here, stay of Grace of the holy Spirit must be meant: that in all quarters a fall shallbe, and from God. This speech would be plain to all the nation of the jews. And this argueth that Eastward Agarenes, Southward Aethiopians, Northward Tartarians and Turks, Westward Hesperia should fall from God. But an Angel sealeth the chosen as in sedekia's days, chap. 9 that Gods chosen should not perish: but a secret sort he would have still: though an open Church of long time should not appear. Of every Tribe 12000. were sealed: and of Heathen a company innumerable saved by Martyrdom: or readiness to martyrdom, which is all one. So the seventh Chapter abridgeth the state of the Church unto the worlds end. Romylus in the Chaldy, Es. cap. xi. his fall: and the appearing of Chest shallbe near together. If Princes had knowledge soon found by a little study, they might fallen him in one year. But the Spirit doth breath where it will: and a certain number is sealed: and the chosen be few: yet many Princes as well as other, specially in this present age: as learned & as well bend as their subjects.  
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 granted of a wise Emperor. Hence Rome in Italy was undone: and often overrun▪ and had continued a filthy cottage of hogs but that the Pontificatus was set up: as Steuchus the Pope's own defender confesseth. But when the pontificality was set up by the decree of God, than all Nations from East to West, worship the Pope no less than they did the old Caesar's, as Steuchus words set forth his own master. So the Angel of the covenant with the golden Altar and Censer to receive the holies prayers was angered: and as in sedekia's days, casteth fire into the earth: And seven Trumpets sound the mischiefs that wicked Rome should cause.  

I. Hail of state, and fire, mixed with blood, should this Egypt cause  
II. It breadeth a new mountain of fire, mixed with blood: and that mountain bridgemaker is cast into a sea mixed with fire.  
III. A Star falleth from heaven, Nuntius Ecclesiae, if he had kept his place, and maketh the Waters of the Law so bitter by idolatry, as jeroboams Calves taunted in holy Amos. jeroboams Calves and the Pope's Mass have equal religion. And uther Chiron Eloquent Viretus shall judge: who joined the Pope's Mass, and profane Poets jests fitly together: And our old Father Wiclif from Albion whitely taught Prage, Wittenberghe, Zurick, Basill, Berne, & whole kingdoms, what Apollyon was. and I hope the modern King of Albion shall teach the king of Locusts what it is to send his Locusts with scorpions stings to torment countries. Albion was the last in the West that received the Bridgemaker: and Albion first cast him off: and still had laws of treason for seeking to the Bridgemakers superiority. And Lady Margaret my Patroness that built Christ's College, and S. john's, in which both I had a fellowship, bred a family to his fall.  
IV. The fourth Trumpeter telleth of the Sun, Moon, and Stars to be strooken for their third part. Rab. El. In Joseph's dream, Gen. 37. this speech is plain: That special esteemed personages must be meant. Gagnaeus a Papist telleth that Popes, Bishops, and Cardinals be here meant. Ch. 9  
V. The fifth Trumpeth openeth a deep, and Locust come forth able to devour all Policy: which plagued the world continually. Ch. 10.  
VI Ch. 11. The sixth looseth the Agarenes from Euphrates: to plague Idolous. and then the Gospel by Martyrdom and power of Kingdoms reviveth. That now the K. of Locusts shall daily consume.  
VII. And with the seventh Trumpet the last state shallbe to show God's mercy, to jocktanes sons the Indians, and to you miserable jews: who for your zeal Rabbi Elias, as I hope, shall find mercy. My poor will shallbe ready, in your studies of the Law: which from youngest years I have followed with great zeal & care. Rab. El. Now you have brought me unto the world's end. And before you told how the Dragon head and tail hath profane Caesares and Popes: and daniel's beasts compiled into one, have an Empire once mighty but killed: and revived by one coming from the earth: and that beast revived differeth but in scarlat colour from the former: and hath Woman Rome sitting upon him: cruel in blood: sparing us jews, but killing them that be of your faith. Br. Millions of Rome pay be of my religion: by such as I know, principal, I judge. Of many speeches I will tell some. The best learned Jesuits wished my poor skill in the Thalmudique of the new Testament: saying, that so they might soon turn the Indians: and many spoke and dealt in equal manner. And now the Jesuits despising idler monches condemning the other Locusts begin to have some skill in Hebrew and Greek: which tongue and writers utterly kill the Bridgemaker. Rab. Elias. Now to conclude this: tell me the Chapt. 20. and the other two: which you made an abridgement of Rome's badness: The twentieth: and the other, of the Church's glory. Br. The Roman Dracon should be tied for a thousand years, before he deceived Generally: as Albion of a thousand little cared for him: & soon stung the stonger. But after a thousand years he shall deceive the West to fight for jerusalem: to weaken all Prince's power: and then shallbe espied: and decay in an other thousand. Rabbi Elias. Before sin came to the full in the old world, it was a thousand years before Noah was named a redresser. And after the flood at near a thousand years, chanaan's sins were not ripe. Nor Israel's of a thousand years to be wasted by the Macedonians. So the Rome Dragon of 1000 years could not deceive the whole world. But then a new Gog and Magog troubleth all: and since, six hundred years. But now Kingdoms of right be stronger: and sophistry is nothing against sword and spear. Now Rome shall feel as it dealt: and see that God sitteth on a white Throne in justice for the latter judgement. Rab Elias. Now to conclude john, tell me the heavenly jerusalem, which you spoke off, ending all comfort in this world. Br. I will show a brief: as you may thereby from the holy Prophets fetch the amplifications.   
The Heavenly jerusalem. Chap. 21. Esay telleth of a new Heaven, and a new Earth: Know you what that meaneth? Rabbi Elias. Yes, the days of Messias. Br. And what this? The wicked shallbe as a sea foaming out their own shame. Rabbi Eli. The wicked shallbe so helden: to be holden no part of the Church. Br. And what meaneth this: The cowards who shrink from Martyrdom, and faithless, and detestable, and fornicators, and witches, and idol-servers, and all liars, their portion shallbe in the lake burning with fire and brimstone? Rab. Eli. That they shall not be of the Church of God, in truth, that be of the open show: as the world knoweth: But as God knoweth his own seal, so they will depart from wickedness that call upon the name of the Eternal.  
Now as Ezekiel chap. 40. saw a goodly City, so john saw what a goodly City all the elect together good make: who though they be scattered, yet are in God's care as all together: and a city coming down from heaven: having the glory of God: and light, as jasper Carbuncle Chrystallizing: having a great Wall of God's defence: & twelve gates with the twelve Tribes names: as by their story men here come in: and the wall had twelve foundations with the Apostles names upon them: but in matter they were the twelve stones of the Tribes. And that in this order. The jasper of Benjamin. The Saphir of Isachar: the Carbuncle of juda: the Smaragd of Levi: the Sardonyx of Zabulon: the Sardius of Reuben: The Chrysolita of Afer: The Beryl of joseph: the To par of simeon: The Chrysophrase of Nephthali: The jacinth, of Dan: The Amethyst of Gad So the foundations 〈◊〉 the Tribes stones: that is their story how Christ ruleth 〈◊〉 as the Apostles taught. But john's vision objected matter. Do you remember how this order of foundation is an abridgement of all the Hebrew story, and such and God and no man's wit would so settle? Rabbi Elias. I remember it: & wish it handled in my nations tongue.  
Br. It would be a long speech why Benjamins jasper is fifth, & Joseph's Beryl is cast off into the eight: and why Isachars Saphir hath the second, & symeon's Topaz is cast off to the ninth: and why judah's Carbuncle hath the place of Levi, and Levi his: and so for all the rest. But you heard a reason of all. Rabbi. And very sensible: as we are acquainted with our emblems. Br. Now what meaneth this, The City was square? Equal in length, breadth and height? Rab. Eli. It followeth the Davir in Salomon's Temple: or the holy of holy. Br. Now that Heaven is opened, all minds may see there the Ark and Cherubin: all that be of this City. The City was 144000. furlong. Setting eight forlongs to an English mile. It was almost a thousand miles square: and what should this mean? That an infinite company should be of Christians, though Rome and Saracenes endeavoured general destruction. So the Walls were an hundred forty four cubits. Know you what that must mean? Rab. Defence is meant by Walls, as in Es. 54. And thence in the Septuagint jaspis is for Carbuncle, and so here. john Visions are from the old Testament, and not from man's fanfie. And jaspis in v. 18. must respect Codcod in Esai, Chalcedon or Carbuncle: and in the first foundation Benjamins' stone: else a confusion willbe, 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 Pearls? Rab. The doctrine of life clear and precious. Br. The Law had a covering: But in Christ all glittereth. And what meaneth this: The street of the City was like pure Gold: clear as glass? Rab. The Laws and rules of life. Br. Such be in our New Testament: the purest rules that ever could be spoken, and the words be so pure in the Greek: But known of few, by reason that the Bridgemaker of Thymbris scattered Barbarous Latin for Golden Greek over the West. Men of conscience and judgement, should study Hebrew and Greek for Divinity: not Latin versions of man's guess: But the words that God warranteth. But my next demand Babbi shall try your Thalmudique skill. john saw no Temple in this City. For the Lord God of hosts is the Temple, and the Lamb. Why? Rab: I can not tell. Br. Rambam in Bet●●abechira dreameth as ye all, of a return to Chanaan to build a third Temple. That hope was senseless ever since Esai told you of a jerusalem that should reach over the world. And expressly told how, Dan. 9 where your City should suffer a deluge: And the heavenly jerusalem should have no need of Sun and Moon from civil policy, to countenance it: But the glory of God should shine through it, & the Lamb: by close protection every where. Yea and many Kings of themselves should gladly bring their glory to it. And the gates should never be shut: But night and day, in affliction and prosperity, men shall gladly bring their glory to it. And no Anathema should come into it.  
CHAP. 22. TO john furthermore was showed by an Angel, a River of water of life: (as to Ezek 47. 2.) coming from the Throne of God and the Lamb. What should these waters import? Rab. All we know that waters import doctrine: and Ezekiels fishers shall arise from Galilee in Messias days to give waters of life: as we read in the Zohaz: Br. It is marvel, that ye should tell what should be done: and when it is done, deny it. So ye teach in jerusalemy in Megila: that in Sems house in Salem the tongue of japhet shallbe used: and when it is told you to be done, than you despise it. Lastly, upon the brim of this River on both sides was a tree of life: every month a fruit, and the leaves did heal the Nations. That meaneth, the Son of God, who was resembled in Paradise by the tree of life and who hitherto in both Testaments teacheth of himself. These things should come to pass quickly: and were spoken of old by the Prophets for the glory of the Gospel under Christ. And again 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 showeth that he sent his Angel to tell this: and calleth all to drink of the waters of lise freely. Rab. El. O that you would turn your New Testament into Hebrew, as now you speak to me you should save all our Nation: as I told you afore. And now I pray you tell me the chief heads of the Epistle to the hebrews.    

Of the Epistle to the hebrews.  
Br. Saint Paul in the Epistle to the hebrews goeth through your Gamaliels' learning: still proving that all your Prophets taught but this, That GOD would make the Son heir of 〈◊〉 whom he made the world, Ps. 2. and Prov. 8. And he maketh his continual narration all from testimonies of Scripture that he is the brightness of glory, Es. 4. The form of the Father's person, Exod. 23. carrying about all things with the word of his might Ps. 102 By himself hath ransomed our sins, Dan. 9 2●●●● Es. 4. and sitteth on the right hand of God in the highese. Being so much above the Angels as his names shows superior dignity. He never called any created Angel his son 〈…〉 Messias doth he call son, Psal 2. Thou art my son. This 〈…〉 have I begotten thee. And the end of the Psalm telleth▪ ●hat he (of whom that is spoken) is fairer than men: by the commandment, Kiss the Son, lest he be angry: happy are all they that trust in him. And Aben Ezra and Mid●as 〈◊〉 grant this spoken of Messias, and the high 〈…〉. Moreover you all grant, Psal. 89. to handle Messias ●se● there is, I willbe his Father, and he shallbe my Son▪ and there he is called Bechor as the chief arising from death▪ never to return agiane. And D. Kimchi granteth that Psal. ●7. 〈…〉 many last afore, and four following, to be spoken o 〈…〉 as. and there this cometh: Let all the Angels of God worship him: your own tongues shall condemn you, not I And your own heart will tell you, that he must be 〈…〉 of whom that should be spoken. And of the Angels 〈…〉 saith: He maketh his angels winds: and his Ministers 〈…〉 fire. ye grant this to be spoken of the Angels, that they were created to serve man, with all zeal and speed: and that the rebellion of the Devils came by misliking m●●● superiority. Rub. El. In Zohar, and commonly, we hold that ●●d all we hold, that before man's creation, no Angels ●ell▪ for after Man's creation, God saw all that he made, and it was very good: and our minds can not once think of any other subject in GOD, (who dwelleth in terrible light) against which the Devil durst spurn. 〈…〉 dealeth he but to hurt man: as still showing that from hatred to man was his fall. Hold not you the same? Br. That Satan was a murderer from the beginning: and that he stood not in the truth: which is God's will for man's good, as Christ came to witness to the truth: this cometh to be his blame: that our sage hold. And no sage mind will go about to find out higher. And Babel going about to dash jerusalem's hope, is blamed as bend to set his throne above the highest: and so the Bridgemaker of Rome is blamed of Saint Paul: as Antiochus Epiphanes in Daniel, to exalt himself above all that is God: or is worshipped.  
And our mind can not imagine how trembling Devils durst in an higher decree than man's good, seek to check God: terrible to the very holy that are about him. But to try man, they are made by God's Decree the God of this world: the army of them: that all may be condemned that will not believe the truth. So against them the holy Angels are to serve the just. And ye say: The just man is above the Angels. 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 wisdom, whom to pity, but with fear to go about service which he chargeth. Rab. Elias We are of that mind. Though in Machazor we pray to Angels: 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 from the very ground of all our Thalmudistes. And amongst our most common, Rabbi Menachem sayeth: God forbid that any should pray, but unto the Eternal our God. Br. So the Eternal Son of God saith: When ye pray, pray unto your Father which is in heaven: and we in reformed Churches hold the tail of he Dragon in condemnation, as praying to creatures. The Jesuits in Antwerp, the king of Locusts, Locusts, defending their rebellion herein, be extremely therein godless, witless, shameless, as in this, that they brauled at writing to them in Greek: whereas all be to honour α and ω: who was, and is, and willbe: the Son, the same God with the Father: the author of all tongues. They who will not esteem the Greek tongue and Adam's infinitely better than any for Divinity, and honour them so, be shameless atheists: who think that man's barbarous wit can overreach the wisdom of God. The Tongue of Adam which continued in Heber's faithful, not in jocktanes house, whence both Indians are: this hath admiration of height in wisdom in that close notation or sound beareth in it the nature of the matter: so the Greek is most easy and plain in frame: and wondered by the Latin Poets: who in Latin Letters express all the marrow of their wit in Greek terms. And this much for Angels & Men: for whose service they were created. Now let us return to the Son of God. This text condemneth you to be above Devils, if it were possible: speaking plainly of the Son of God: whom in the flesh they acknowledged: But ye jews will not. The Psal. 45. speaketh of Messias, as ye grant: and therein this: Thy Throne o God is for ever and ever. The Sceptre of thy kingdom is a Sceptre of righteousness: o God, thy God hath anointed thee with oil of gladness above thy fellows. When ye deny the Messias here to be God, your badness would bring a leprosy upon scripture, as Barbinel elsewhere checketh you: that as ye say the chief of Devils is Ben Tzirgha, the son of leprosy, so here your selves be as chief Devils. Devils in operation work by timber some seven worse than some one: But our mind holdeth all badder than we can speak: This text sendeth your armies to Gehenna: who seeing will not see. As this: Sat on my right hand till I make thy enemies thy foote-stole. Rabbi Sadayas upon Dan. 7. confesseth this spoken of Messias: ye are all athean godless that do not the same.  
And upon these so manifest testimonies, ye should remember Koheleth, chap. 12. Ye must give abundant heed to that which is spoken: and Pr. 3. Lest they turn away from your eyes. Saint Paul in one saying doth bring two books against you: The one, which teacheth all under the Sun to be vanity: that the kingdom of Messias should be for the world to come: the other, which warneth Ephraim, not to fall from God: as ye have done in the highest degree, to eternal ruin. One saying of S. Paul doth call two books to teach you: two books bend wholly to this argument. Ye admire the shortness of the Law-speach: the Gospel is all from the same spirit. Mark then if the words spoken by Angels, 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 himself: and by them which heard was confirmed unto all posterity: by miracles: as from the creator of the world. For he did not make the world subject to Angels▪ but as the eight Psalm telleth to the son of Enosh: which by suffering of death, was made a little inferior to Angels: 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 perform perfect obedience▪ going through all sorrows, to show compassion in our sorrows▪  
Of the sufferings of Messias. DO not ye jews continually celebrate Meshiach●●● ●●● the sufferings of Messias that they shallbe miraculous great? Rab. Elias. Nothing is more usual: as you have marked at least so well as the best of us: by reason that you read out Authors, will leisure, care, and Method to examine in every word agreement or disagreement, with your new Testament. Br. But if he were an earthly conqueror, as ye deem, what sorrows could he have? Wise Emperors go not often into danger: as David being King, was not suffered. Our Gsopell telleth the true sorrows. Being on the earth, in our weakness he felt bodily passions, of hunger, thirst, and wept, and showed often compassion: and such reverence to the Godhead, that whole nights he bestowing praying to show true humanity: and, as Moses, so he, fled from enemies. And when his half seven of teaching was ended, the ordinary day be his Law the fourteenth of Nisan his Pascha was killed in the Temple: the same day that yours was: by Exod. 12. some of yours killed also, by Deutero. 16. Pascha of Ox and Ram: as yearly, The Lamb was eaten of all the night following: that of the Ram & Ox might endure that year all Friday and to Saturday morning, as the Peace-offrings endureth two days. Saint john mentioneth the Lamb, Chap. 14. the necessary Pascha: and the voluntary, Chap. 18. Rabbi El. I am glad to hear you so to clear your Gospel, yours, teaching that jesus prevented the day, made us believe that your Gospel could not be from God. Because the Pascha must be killed 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 own Law: and that for himself 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 any day sooner: So your Doctors would make us believe that your Gospel should not spell from God: and I am heartily glad to see this matter cleared by you. But now go on to the suffering of Messias. Br. When he beheld his Lamb killed in the Temple, & the blood cast at the altars foot, where spouts took all blood, and the fat was brent in fire, & the skin peld off: but no bone broken: then old sadness was to show itself in high degree. How the next day he should die, naked on the cross, have all his blood poured out: and be parched with all sadness for our misery: in which case Moses and our Paul wished themselves lost, rather than Israel: and Christ in spirit in noah's days, said, It repented him that he made man: the frame of his heart was so wicked all the day: this sadness would pierce above all understanding: and his compassion passing all the mothers that ever were, would make sweat with drops of blood: and just anger bridled for the time, yet had his grief: So these points to be ruled well, passed all angels strength David, a thousand years afore in the Psalm of aieleth Hashachar the morning star, as Kimchi teacheth from Thalmud in joma Perek 2. fol. 29. David in this Psalm bringeth Christ crying out: My God, my God, why dost thou leave me! And showing greater injuries than ever were showed to any man: whereupon his heart roared, since ending the Pascha to his death: How he is a worm, and no man: the reproach of men, and the despised of the people: that the beholders mock, & nod with the head: as upon one forsaken of God: & as you know the rest of the Psalm. David, a thousand years before our Lord suffered: (in Hebron he reigned 1000 just before our lords Baptism) he taught how you should discern the Redeemer: and in what sorrows he should be: and how ye would pierce his footsteps, as he told Gen. 3. and so by an argument of like force, his hands no less. Now ye are so shameless that ye would corrupt the text: in Caaru, they pierced: But that the double Massoreth and purest copies, which jacob Ben Chaym the Massorite saw, and johannes Isaac: and I myself saw one in England, as the 70. translated, would not suffer you, without piercing your conscience to eternal flames to miss of the true text. So Psal. 55. & 109. show his heart was broken and melted: that he could not but require vengeance. This David prophesied, & our Gospel historieth: and Saint Paul expoundeth, how he was to have Manhood and to suffer: that he might more pity us: having himself manhood, according to the kind: and entered through all sorrows, 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 do so: but not greater: nor saviour of souls: as I debated the matter in Francfurt Synagogue. Br. Now then consider the high Sacrificer of our confessions and Moses: Moses was faithful, but as a servant in the house of God. Now jesus made the house, and is Lord of all, Psal. 102. And if your contempt of Moses did cost you forty years anger of God in the wilderness: marveille not that upon your rebellion, after Christ by his blood redeemed you, forty years in the Land against all the Apostles, God hath cast you off. The Psal. 95. as Kimchi confesseth, speaketh of Messias days: that ye enter unto his rest: which requireth no day but the resurrection day drawn from your commodities and to holy rest, nor any pain, but Baptism, for circumcision, and bread and wine, for all sacrifices. The Laws written in the patriarchs hearts, 2513. years before ye went for a separate Land, are, all, that now ye have to regard: and herein ye have a new heaven: by the sacrificer for ever, after the order of Melchisedek.  
Of Melchisedek, Sem. Rabath the great. Whom hold you Melchisedek to be, & whom to figure? Rab. Elas. The person is Sem doubtless: and so by our Thalmudiques: and in description he figureth God, as King of justice, 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 Noah is father, and his wife mother to all men: But here is the description considered: & the form of speech: as Ramban in preface to Moses telleth: that no less, the forms of speech, then open sentences are to be weighed. And so we hold, Sem Rabb, Sem the great to be Melchisedeck, King of Salem, King of justice and peace: and likened to God. Br. If you had said, Likened to the Son of God in the flesh, you had hit the nail upon the head. Gamaliels' scholar could convince you by the depth of Thalmudiq. that your own grants should still condemn 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 expiation: when all faces be lightened. These be your own words. And S. Paul gamaliel's holy scholar better learned then his master, disputeth with you upon your own grants. And as the Devils, Luc. 8. confess Christ to be the holy one of God: but to no good for themselves: so ye confess all that we hold: but have not grace to see what ye confess. Ye speak words of salvation, but damned of yourselves, ye turn to destruction. Rab. Elias. Ye send us forward: for all greeks deny Sem to be Melchisedek: and so bringing quick sands for ground of story, are thought of us to be atheists. Br. Latins aey the best held Sem Melchisedek: your 70. deceived Greeks: forging, against scoffing heathen, so many hundredth of years to the Fathers after the flood unto Tharah. Of this I have written a long treatise, which satisfied my nation. That as ye, so we, hold Sem to be Melchisedek. Only one Barrabas, Vicar of Smalhith and Smallheed when it was, made a scoff of the matter, as jeroboams teachers, of judah's faith. Not one in all Albion, that I could ever hear of, but that Barrabas skoffed that. Rab. Elias. Then God will reward him according to his works: as to jeremy's vexers, Lam. 3. Br. I am sure of that. And I have set Doeg upon the teynter hooks: while Christ will regard the cause of Melchisedek: that mockers here, shallbe neither forgiven in this world, nor in the world to come. Rab. Elias. You can do no less. In Divinity all things must be holden in high reverence: specially the highest matters: that whosoever would elude them with a scoff, should be holden the Gangraena of all mankind. We Iewes reverently hear all that can be spoken to us for Christ from the old Testament in your sad manner. Ye Christians should more honour your Apostles disputations. Br. But now let us come to Melchisedek: and to this: Thou art a Sacrificer for ever, after the order of Melchisedek. Rab. El. Our That mud denieth that Psalm to speak of Messias. Br. With athean shame. But Isaac Ben Arama upon Gen. 47. And Rab. Sadaias, as is showed, upon Dan. 7. confess that the Psalm speaketh of Messias. And who but he should be spoken unto, to sit upon th' right hand of God? and that he should fill all with dead carcases for resisting his truth of abundance of grace of the gift of justice to reign for ever? Therefore seeing we have so great an high Sacrificer which is gone into the heavens jesus the Son of God, embrace with us the profession which Christ himself taught. Rab. Elias. We say in Zohar and elsewhere, that Michael, who is called also jehovah, doth in heaven all that Aharon did represent on earth: & so, will when our state shallbe restored. Br. Aharon figured what Michael or jehovah the son should do in the days of his flesh. Br. But we were aey to look for one that could have compassion with our sins. Therefore come with assurance unto the Throne of Grace: that ye may find favour in due time. And against your heresy consider this: Every sacrificer must be taken from men, for matters touching God, to offer sacrifices and gifts: being fit to have compassion, as he was environned with infirmity. And so would God show in the days of Noah by Sem changed in office: as one likened to the son of God: & in Thalmudique phrase testified as still living: that the Eternal son who should destroy the works of Satan, would in the flesh sacrifice himself for us: and being consecrated be author of eternal salvation to all that would obey him. So the sum of our propos is, that we have such a sacrificer which is sat on the right hand of God: minister of the Sanctuary and true Tabernacle: who through the veil of his flesh went into the holy. Rab. Elias. Do ye all in England believe, that jesus Christ his soul went from the body to heaven? Br. Our Greek abridgement of faith saith: He was crucified, dead and buried, and went to God: where the godly have heaven, and the godless hell. Rab. Elias. We hold so all in Gether Maleuth: that on high be chambers of joy and light, & chambers of torment in fire & brimstone. Br. Seeing then it is appointed for all to die: and then cometh judgement: while it is said to day, seek unto the mercy of GOD in Christ: otherwise your portion shallbe in the lake burning with fire and brimstone. Your Law had but a shadow of things to come: not the very image of matters. For it was unpossible that the blood of oxen and goats, should take away sin: Therefore jesus coming unto the world saith: Sacrifice & offering thou regardest not: Behold I come to do thy will. In the whole roll of thy book it is written: By this performance of will we are saved. Therefore seeing we have freedom to enter into the Sanctuary by the blood of jesus: Let us come with a true heart and certainty of faith into that way which he hath consecrated for us. Ye have felt nowabove 1500. years eternal destruction for falling into the hands of the living God: while ye dream hope by the works of the Law Sabbath and Circumcision, though ye break 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 daniel's seven, is death to you.  
Rab Elias. You have unlaced unto me two books, john's Visions, and the Epistle to the hebrews: and I will confess as Abr. Reuben did at Constantinople: that I never thought to hear so much spoken clearly from the Law for your Gospel. O that you would write in Hebrew, as you speak to me: you should so save all our nation. Basil giveth you high report hardly persuade all that Rubens Epistle was in sadness. Therefore Christians and jews should require sentence against him. At Geneva one would play, and say: The old Lady is descended up to Haides: your hope is poisoned (God forbid) Vtis was coming to Lions: But is returned to Calais, to rule Locgriam. Then I said: If Vtis keep himself so sure from fire and water, as all our folk will keep him from setting one foot in Loegriâ, but as a prisoner, or by the kings leave, he shall never be burnt nor drowned, I warrant him. Tell N. N. so. Geneva shallbe sunk before I suffer my Nation to be reported so senseless as to become Nero's: and, under them, over whom we claim rule. Our stomachs will never broke that: and not one in Loegria dare chirp that way, Rab. Elias. Your resolute judgement for Divinity and humanity is alike. But hold you on your purpose for writing in Hebrew for our use. You know what encomion Rabbi Reuben hath written you: and what contempt of others. Br. That will do me little good: Seeing the world is full of profane scoffers and dullards. Princes, Nobles, and all of noble minds, regard study. But as Machmad barbarous, found more fellows in forty years: then millions of learned found: so one Thersites will trouble the Greek Camp more than millions sage. But to conclude, as jacob and Moses did bless Israel: so I groan to teach you, how all blessings were aey in Christ: & all the Law from Aleph to Thou stands in him. I mentioned how holy Paul wished himself cut off from God, to save you: & I, cut of myself from this world's preferrment, to be ready to teach you. Say not in your heart, who can go up into heaven to bring Christ down? or who can go into the deep of the earth to bring Christ from the dead? But believe that jesus is the Eternal God: and that the Godhead raised the man from death, and you shallbe saved: and receive the power of his spirit to be quickened from death to life: and by the abundance of Grace of the gift of justice reign with Christ for ever and ever. That there be in the holy Eternal three heads, and are brought all to one: ye confess, in Zohar, Deut. col 559. & that the Angel jehovah, is God of bethel: that doth Ramban upon Exod. 23. and for plurality of persons, ye do note better than ever any other upon, Let us make man, Gen. 5 and upon Psa. 33. in Midras Tillin: and in Saned. fol. 38. and infinitely. But that God should be in Christ that can ye not see to this day. But the very same hatred that the devils bare to man's glory, ye bear against the Son of man, which abode all shame to bring us to glory. To whom be all glory for ever: as he is in holy spirit God to be praised for ever.   

To the Right Reverend Fathers the Governors of Oxford.  
WHEN Mr. Scaligers book de emendatione temporum came forth, many churches were troubled: because it brought an other length of time than their narrations would suffer. Hereupon I took in hand to show a chain of times from Creation to Redemption: and I showed jubilees drawn from the partition of the Land unto our Lord's death, to give the time a double chain.  
And to this I applied particular Lives in common course that there was no jarring: but as Salomon's Temple had no hammer noise, but all was made fit on the mountain, so all seemed to have a consent. And I warned of heathen lying works and forged: which in athean blindness should trouble the holy meaning of the Bible. Such as make Nabopollasar, Father to Nabuchodonosor, and Emperor of all Asia frustrate jeremy's prophecy for greatness to arise. Mr. Ios. Scaliger should have seen this. So when he thinketh that Ezekiel. 1, 1. taketh his account not from josias Pascha, but from Nabopollasar, all should blame his boldness. So when he would have Daniel captived not in the fourth of joakim, which he writeth of himself, but with jechonias, the oversight is great: as in denying the Kingdom of Babel parted to Medes and Persians, Dan. 5. and specially for Olympiades': where I will lay down his words.  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: ut scribit auctor Priscus, & eruditus, Tatianus. Idem testatur & Africanus apud Eusebium. 
What a trifling testimony is this?  
Africanus giveth the Macedonians three hundredth & seventy years. Master Scaliger but 294. from Alexander's death to Cleopatra's when Antony killed himself. Therefore this testimony is nothing worth. Besides Phlegon and Diodorus differ an hundredth years for beginning Olympiades'. And Pamphila differeth two hundredth years, for Chilon the Lacedaemonian of Cyrus' time from Sosigenes in Laertius▪ Sosigenes maketh Chilon to be Ephoros in olympiad 56. Pamphila in the sixth: So there is two hundredth years difference. And Pamphila hath much defence. For if Menelaus came to Tyrus in Chyram and Salomon's days, four 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 sixth olympiad. Any one would be weary to reckon the diversities which be of Olympiades' in Greekes. Clement hath this: That Ezekiel prophesied in the 48. Olympiad. and so Aggej in the 48. And there was near 100 years betwixt their prophecies. Endless be the differences: and from sundry games of old men reckoned them, not reckoning the number: but when such a gamester as Diagoras Rhodius won the price: so Theucidides reckoneth them. Before Alexander Macedon no author in copies unblamed numbered an Olympiad. Hippias Elaeus might seem 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 authority.  
Your great learned man that wrote against the Apocrypha, to dash the holy Bible's authority: and to set up Satan's lies, should not be in that argument in too high esteem. Galen warneth upon Hypocrates, that the greatest part of Alexandria Library was pestered with forged works. And Historiques' moved every stone to feign consent to time: But when they are traced in particulars, agreement falleth most upon the angels account. And without man's authority that should be holden simply. And the jews, who reckoned hourly their coming home from Babel: and had their seven to help them, never disagree in the Gospel about the time: that john was to baptize, and Messias to appear. And when I drove your Doctor to this exigent, to begin the time at the angels message, and to say 70. septiments completis excisus est Ch. I thought I had done enough to make any see that I had the victory: and I never thought he should be suffered to say that the holy Angel meant no certain time. As god will not be mocked so he would not mock: to speak of four hundred and nienetie years, when the world should look for salvation: and not perform the work till five hundred and sixty years. God his unchangeable truth cannot so deal with the sons of Adam. If in his life time his Lectures had come forth I had answered him in Latin. Now I am loath to bait the dead. Look yourselves to the dignity of your own Academic.  
FINIS.