TWO EPISTLES UNTO GREAT MEN OF BRITTANY, IN THE YEAR 1599 Requesting them to put their necks unto the work of their Lord: To break the bread of the soul unto the hungry jews, by their writings, or by their charges, through such as be ready to declare all that their necessity doth require.  
Printed now the second time, in the year since the creation of the world 5532.  
Or year of the LORD 1606.  
Translated by the Author for the use of such as would & should know what in this cause ought to be performed.   

TO THE RIGHT HONOURABLE THE TEMPORAL LORDS OF the Q. of England's most excellent privey Counsel.  
It is high time (right honourable) that some order were taken for that matter which the Q. Ambassador of Byzanttium judged likely to turn to the good of Christendom by right usage. An entrance into which business standeth in answering D. Abraham Reuben the Hebrew his Epistle. which to pass over in silence any indifferent will iudg it great profaneness. He speaketh glorious things of God's goodness upon us. unto which if we give no acclamation, we may justly be counted godless. The Q. also is highly extolled by him for extraordinary breading of rare knowledge. Where, as it is profitable for the realm that she should be counted in truth no less then in title defender of the faith, (which defence standeth chiefly in breeding rare skill for the truth & clearness of the holy Scripture) so it is needful to confirm the jews praising in that her Divines show in work all which his words tell: whereby the Ambassador be not counted a Thraso for his nation, but honourable in sage speech. Moreover the jew made a petition honourable for the Q. to perform: and such as she may not deny without open contempt of Christianity: That one might be sent to Constantina able to direct the jews willing to learn Christianity. It is reported in Germany that this Doctor hath turned full many to our faith: who if they be not well directed will turn to many by ways. And the nation that settleth them should find Eternal blessing of God, and honour among men. another petition also he hath as profitable for our nation: as needful for jews: and pleasant for a man of Learning to undertake. He requesteth a full treatise for the Scripture & against the Law of traditions or Talmud. Here great matter of infinite use might be handled, for both testaments, their tongues & copy, (how they show God's wisdom and quick eye) and their story pithily compact, with Christianity breathing through all. So for Iewes traditions, the jerusalemy Talmud might be printed, with approbation for their examining of much text, but in such points as Rabbins wrest, to defeat S. Stephen, Acts. 7. who truly saith that after Idolathrous Terah's death Abraham was called from Charan: and to disgrace S. Paul giving Saul and Samuel 40. years they most impudently give Samuel but 11. and Saul bore two: against their own grant upon Midras tillin Psalm. 24. So to defeat the jubilees that they fall not upon our Lord's death, which one point falling out from the partition of the Land by fifties unto redemption makes all past gainsaying, here to work disturbance they confound all. So where Gabriel telleth an end of Circumcision, sacrifice, and all Moses and the Gentiles calling into equal covenant: there of malice they wander exceedingly. And for the family of David to disgrace S. Luke and S. Matthew, they forge vanity. For all such they should be confuted. And generally for all their traditiones: whereof they that once were lawful, had express limitation when they should end. And all their own additions were foolish or needles. For these every Massecheth or treatise might be confuted. This far reacheth the jews Epistle, that which I have seen. His desire of answer appeareth in that he wrote a second: which the Post of Strasburge hath lost. The journeys of it are so far examined. Your honours must show what you mean to do in this case. Religion with policy, as I trow, forbid you to neglect it. If your honours think otherwise; that I may discharge myself, and make away for other states to think upon this same cause, I trust your Lordships will not be offended that I print this Letter in sundry languages. Thus I commend your HH. to God, as you regard his H. & Christianity commended unto you. BASIL, 29. julij, 1599  
Your Lordships to command, HUGH BROUGHTON.   

TO THE METROPOLITAN, THE NEXT in England to the Queen▪ exalted may be her Majesty.  
YOur soul knoweth full well how often you have beheld my Letters for the affairs of a man of esteem Rabbi Abraham Reuben an Hebrew, a special Lawyer in Iewes Learning: whom we must regard, as he loveth our nation, and affordeth honourable speeches of our Queen, more than any one of million: & also seeketh the honour of our nation, and estimation for the learning of our people in singular hartiness. Notwithstanding until this very day I heard no word from you, but that which others spoke upon hearsay: whereon no hold is to be taken, that you would give me allowance sufficient to awnsweare the jewe. And now because I have been long a pilgrome without awnsweare now these two years days: & could have made a great volume before this, & left mine own business to be employed for the use of the Church, I thought good to demand of you before the Eyes of this son what you purpose for awnswear to the people of the King of Thogarma· And I will stay yet a little time while, watching what you will speak in the end. Although he wrote unto my baseness, I am not of authority to answer, because his writing went upon matters of your trade. And all the while you hold your peace, none may meddle with this business. Therefore I am in great expectation that you will not hold your peace: but take the matter in hand: or will say, that you find none in the Kingdom which be men of understanding, and of settled affection for this work: & will search for them from some other place where they may be found. For he is not a speaker of light matter: & his speech is not of emmpty & vain sound: but he mindeth things of chief regard: his heart uttereth good matter: he desireth in his works the kingdom of heaven: & his pen is the tongue of an amiable writer.  
Your eyes have been the beholders of sundry former letters, & you have marked them. Yet you may here also consider the effect of his words: that you may perceive whether great blame were in ye for delay hitherto as though ye had been weak of judgement, & you will weigh my words whether they give advertisement of right. In the beginning he speaketh highly of God his blessing upon us, in the corners of the earth: how he createth the fruct of lips to heaven's peace, a far off: & from the corners of the earth he hath heard of songs of honour in true justice. Should not we all for this join to him with as good speech in the prophet's allegories & say of God. He hath given in the wilderness Cedar, The Tabernacles Sittah tree, & myrtle, & oil wood, & set in the desert, the pities & the Box also: that we may see and understand, and mark, and perceive that the hand of the Eternal hath done this for us. It was our duty to have uttered with sage carriage: that the mercies of God upon us pass all speech: and it hath not been done under the heaven as God's compassiones were showed upon the people of Brittany: if God had given us an heart to consider his doings. The Rock of my heart knoweth that since I received the little book of the human Rabbin I have been ready to take the matter in hand: as in hand it must needs be taken. And if I went to the couch of my bed, if I give sleep to my eyes, or slumbering to my lids without thinking upon an awnswear unto the jew for the praises of our God, let my hand forget to rule a pen, & let my tongue cleave to the ruff. But it was not for me to speak, as with the realms consent, much or little, without public authority: nor to prevent you in your own office. Furthermore, the party hath writ ten most honourable praises concerning the Prince among nations, our sovereign Lady: & he would make her the glory of all the earth. There hath been none, there is none, there will be none hereafter, a praiser of her highness, such as he showed himself. And although my pen found her all this praise, with the children of the East, yet I am not fit to answer for the majesty of the Q. because I am of no place among you, notwithstanding the many & great preferments the Queen had to give: & sent me word from the LL. by S. jul. C. that I should choose honourable preferments. Notwithstanding if it be the Queen's pleasure to appoint me for this charge: then will I go about heartily, to set forth the honour of her highness, as the golden head of her kingdom: & I will not suffer the sons of the East to be amazed: that there is no Patron to this cause among all sturdy hearts of Brittany.  

A digression to awnswere a libeler, that the jews Epistle should be forged.  
I will here digress from translating: to meet with some reader's opinion. For, some say: Many in London are persuaded that the jews Epistle was forged. For Wolf the Printer printed so much: & many countenanced the author of that fame: as D. cozen, named in it, & M. Kuph, & Barker, that from the stage came to Paul's cross, & N. Scrivener, & stationer Ox. & M. Lively, & stationer jacson, & A. w. & S. w. & He that durst write so against a true Epistle sent in Hebrew, to disgrace him that should defend the general cause should be as great a slave as ever Satan captived: A Purgopolyneicen Menechmus, Knaviter impudent, a brainsick woodcok, & a lunatic fool, a new julian Apostata, as allowing sacrifice to be lawful in Vespasianes wars, & toying with the name CHRIST, as not our lords name, but common politic: Dan. 9 & denying that Prophecy had prefixed time for our lords birth, baptism, or death, or for ending of Ceremonies. No better could he be that should write untruly that the jews Epistle was forged: & the believers of such should deserve to be blown up with powder: But some Barrabas recorded thus: The jews Epistle saluteth you as you feygne. Till this be proved a slander, none should think upon awnswear. And Vladislaus could not give Turks more offence, & victory, than the forger or slanderer here. Thus reasonable men have thought. My answer is: that the Turkey Merchants know, that the jew doth acknowledge the Epistles to be his: & Greeks told them that the Rabbin highly commendeth so much answer as he had: & a Middelburgean went from me, & much for my sake to him: to whom he acknowledged the Epistle: & told him that the second which he sent & came to England, was the very same in a new copy: lest the first had perished. Now a rude jew, by I. C. setting him on, translated that: so, either men be extremely void of learning, or full of impudence: & should abide Vladislaus punishment, for themselves & for such as fight for them, as many have been noted quickly gone. Besides the libeler forged an whole letter, to play the villain: & skopheth Arc. wh. yielding that to descend to Hell in the Crede, is by consequent to ascend unto Paradise: & raileth upon D. B. his defenders, saying, that none by Scripture may deny that our L. went hence to Paradise: & he libeled, when he hoped for great ruin, matter for bad men: of whom some openly break out, in hope of his libeled assistance. All this may convict the party to be in all badness & madness: till he bring a bar.   
Lo, This answer is plain. Now I will return to translate: how in the former the jew talketh of our happiness through the blessings of the all sufficient: & of the high & great dignity of our Q. 〈◊〉 〈◊〉 (by him) as the sun▪ & as terrible as a camp. After this the jew maketh a petition for a matter grateful to him, thankful among us: a matter honourable, & nothing onerable. His soul desired to obtain from England some teachers of justice: which might guide all hebrews who delight in the shelter by Christ. & flee to repose all their hope under the wings of the Eternal majesty. For it is to be feared lest their way-pathes turn to be crooked, for want of a guide and director: & come to be of no worth, and decline in their voyage with tottering feet, & seek not the Eternal by the right path. Oh that his petition befell him, & Oh that the Mighty would give him his desire. Truly grief parcheth me that the Brestcare of judgement is gone from us, that we keep back speech of holy truth, & contemn his petition, & restrain the request of his tongue: & withhold the Mamna from his meaning. Oh that my ways were fit for a journey as this my soul brayeth after the streams of water, for the honour of our nation, & for the divine glory of our ends of the earth, the possession of the Sun in whom so many as trust are sure of happiness. How honourable is the name of Constantine for his diligence & care & busi thoughts to call nationes unto the mountain of the Lord, the celestial Sion, & unto the jerusalem which cometh down from an high: our histories show how he wrote & sent to Spain & India, careful for East & West. If we come of his mother's kindred, flesh of his flesh, & bone of his bone, shall not we go after his steps in the steps of Christ? Is not our sovereign Lady our motherlik Sarah, & a new Helena? There must be sent a messenger to the Virgin sea of Elisa that shallbe a builder of the holy city. My hope is the L. will not despise, nor your Grace. she will not disdain to send unto the city of Constantin an Orator that can handle the Law, add. of divinity & an Evangelist. For the mighty Emperor the king of Thogarmah desired to know the force of our religion & to see how the high jerusalem is built among us, which is paved with all preciousness: her stones make a foundation of sapphires: The windows are of the Chaldy Chalcedon or Carbuncle: & the gates of Crystal stones: & pleasant stones are in all her borders. When he seeth how beautiful our city is, he will have a desire to dwell with us in peace. Your wisdom knoweth well what the words of the Ambassador closely touched concerning an hope exceeding great. We might bring all to pass by the help of God, and our purpose should not be hindered. And if we could turn him to our side, what goodly dwellings had we recovered, what pleasant soils had come again to us: as streams spread abroad: as a garden upon a river. As the Santall which God planted: as the cedars by the waterside. We feel that he is a mighty King: & hath the strength of the Rhinoceros. The mountains of the East obey him & principal nations have been tamed of him. And who would linger, or faint, or be weary in affairs for so great a parsonage. If we set one, the Almighty will furnish with strength: & will increase might, where little at the first was. And if our success be good, we should rid our side of much harm: & his strength would turn to be our perpetual mighty strength. And touching this jew, news upon news run & tidings upon tidings, showed by letters that this Rabbin hath drawn many with him to hear the whistling of the flocks of Christ. If that be true, our duty requireth we settle them: & to confirm them, lest their feet stumble, and their steps slide, and some of them turn unto heresies. Moreover I think that the second Epistle which perished at Strawesburge, declared more oboundantly the counsel of the heart of the Rabbin, & cried out to find some coning doctor, to teach readily the frame of all the bible. And it were an easy matter to teach them all this: & it should be a glory for our Queen, & as long as the Moon primeth for ever and ever. And this much for the journey unto the City of Constantina.  
At the last the hebrews' desire was to find so much favour as that he might have from us a treatise of the written word: what consent & perfection the Bible had. The handling of this requireth also a confuting of the Thalmud given, as jews say, by word of mouth from man to man. Here he made an high petition, & requested very deep matter And he knew well enough what costly studies must be joined together for this compass of learning. At the first all the Scripture must be abridged, & the accidents: the incorruption of the text: what tongues the Bible hath: what ground we have for understanding the tongue of the Law: and the joining of all books into one body: and how the glory of Christ & his salvation doth breath through every several parcel. After this must come the Thalmudiques, jews works: upon the Law, Prophets, & Hagiographa. So the ground of translation sound should be manifested. It is known & famous how the congregation of Romistes fighteth to overthrow the pureness of the Text: also they deny the Hebrew characters form now, to be Mosaical, and deny the vowels to be Mosaical, & say, the eight hundredth forty eigh margin readings, check the text as corrupt And thus before the simple folk, the Pope hath fell, cast down, & overthrown the glory of the Prophets. Against such dealings we should set forth the honour of the volumes written, by the Messengers of God, our doctor, & our teacher of justice: and to combat with them which say there is corruption or alteration in the Prophets Text. And their speech doth spare a truth. For the congregation of the learned jews returned from Babel, men of light, pure, abundant, mighty, have set up marks & a wall about the Law to keep it sincere & sound. The jew knoweth this full well. Yet to show our consent with him, this matter must be handled. So we shall beseen not to have any mind of agreement and fellowship with them which say, the Original, (Hebrew or Greek) is corrupted. Moreover touching the New Testament we must needs declare wherefore it was written in the tongue of the sons of japhet: & how God acquainted the jews by little & little to take the tongue of their neighbours. So Ezra recordeth certain Epistles in the tongue of Aram Gen. 10. used in Chaldea & Persia. So Daniel wrote half his book in aram's tongue. And afterwards the Septuaginta did set over the holy volume into the tongue of javan. notwithstanding all this the jews do greatly marvel even unto this day why the New Testament was not written in the jews language: (or tongue of Chanaan. Es. 19) and thy have forgotten what their old Doctors say: in the Thalmud jerusalemy, in Megilah fol. 71. They shall in time speak in the tongue of japheth in the house of Sem. This thing is a great matter: & goodly to be showed how it is come to pass. So, to show directly all the drift of the Scripture, this labour will require travel. For the jews in this argument rely upon the Misnayoth or Thalmudiques. But you & your fellows upon our S S. Doctoures. And if you so deal with the jew, he and his people would despise us all. Here I will show my poor opinion, what should be done for declaration of the wisdom of our faith, according to the expectation of the King of Turkey handled in the jews Epistle. For I have reason to think that by the kings commandment, & not of himself, he would write as he did. Thus the case standeth. When we expound the Law, we must search carefully, the proper force of every word so well as we can: & so we must bring the best sense that we can. For every commandment little or great, must be weighed with the balance of the heart. For the heart hath common judgement planted from the wisdom of the Eternal God. Now if common judgement cannot bear the speech: or if it go against common sense, then must we seek a trope from some other place of the Law or holy scripture. For the common judgement graven in the mind, that is the ground of all expositiones. And all nations agree in that. For the Angel betwixt man & God is the light wherewith he was lightened at his coming into the world. And upon this ground all our religion is settled. And we must needs handle this fully for the Eastern nations. And this much for the Scriptures, how the meaning should be opened. There remaineth a labour of long wings, for joining of all the books: from their beginning with the creation of the world, unto the end of the last book: which is called the Revelation of S. john, which sealeth up all. The joining of the curtains in the Tabernacle was not better fastened with strings or clasping together, than all the books one enter into the other. And three books specially are full of the brightness of Christ, & beams of his glory: the book of Daniel, The foreworke Gospel, & the vision of S. john. How denty unto the palate be their words? how sweet unto the soul be their speeches? They are more worth than Gold, & much Fess Ore, & sweeter than honey & the dropping of the comb. For Daniel showed how Michael stood for his people under Babel, Madaj, Macedon & the Kings of the North, with the Kings of Egypt. how they walked in an image; became as chaff: were eaten up of fire. But the people of Christ was still saved, & they who feared God were more honoured in Babel then ever any should have been under the Kings of judah. Also they were taught of the very day when Christ who was holy above the sons of David, should consecrate himself for us. Yea all nationes knew, when the King of glory should come into the world. Also, Flavius josephus, beside his testimony that Christ arose again the third day, he confesseth that in his days expectation was of a King who should reign over all the world. Also Romans wrote in the same sort. And all this bred from the book of Gracious Daniel, whose visions are sweteness itself, & his expositiones are as clear as crystal, concerning what should befall the jews, until the Redeemer came into the world. Also the Greeks record all that Daniel prophesied, to have fallen out. And as he himself showed in work the force of his name, when he transposed one Letter to make Balat Esh, tzar, he hath broken out a fire to the foe, & showed that there none Bell, Tash, Azzar, Bel a storer of wealth: but Bel he is a fire of sorrow to his worshippers & the God of Heaven is Tash Atzar, the storer of wealth: as he calleth his name & the Chaldeans King his name how they agree with God's present judgement then: that the very letters placing should be regarded: so Heathen stories record, that his prophecies be true, & the matters which he wrote of be famously known among them: as the fall of Babel, of Paras, of Alexander's house, and all the wars of the Kings of the North, & the Kings of Egypt: and all their marriages how they were mingled in the seed of man, and cleaveth not together till the Romans bestript them of their Kingdoms by the year that Christ came into the world, and was borne in Bethlechem jehuda, in the reign of Augustus. Any simple man might see the wisdom of our faith, if a ready Doctor should teach him the Prophecy of Belat Esh Tzar. Daniel Tash Aozar, had laid up store full great: & he is, as it were a bridge from the end of the captivity unto the days of Christ. And thence springs the Gospel of the four Evangelistes, Matthew, Marc, Luke, john. They are as the four beasts, in the head of whose books is the similitude of the Throne, of the Kingdom of David: and on the similitude of the Throne, the similitude of a man in deed. He is Christ. They have declared in few words the perfect knowledge of God with the Spirit of fire & judgements & a fiery Law was with their disciples. How goodly are the steps of Christ in their story, how precious are his works & wonders: his right hand wrought valiantly to subdue the old enemy, that he should not deceive the sons of Adam. They have gathered all the sweetness of all the Prophets to honour the honourable in strength, since the coming of the son of man with the clouds of heaven: and after his resurrection, he went unto the ancient of days, and was brought before him, and to him was given power and honour and kingdom, and all people nations and tongues worshipped him. Those things have they written, and their true words be as light spread upon the mountains. Also john in the Revelation buildeth the high jerusalem: after that Christ had destroyed the lower. And he testifieth that the covenant for all nationes made them the servantes of God in every country under Heaven. Only as in Daniel the saints of the most high Trinity, were always in affliction, so while the world endureth, all that desire life of the world to come, the world of recompense, shallbe whittened & purified, through distress & anguish. Moreover he comprehendeth the four beasts of Daniel a new by like dealings in one beast compounded of the four first: & the dealings of this beast willbe stirring until light and darkness have their end. These things gracious john setteth forth. Your high honour shall wonderfully advance the glory of the Gospel if you afford a declaration of these three works in particular concerning the brightness of the light of Christ: whose glory covereth the heavens, and his praise filleth the Earth. And furthermore of Christ you have an heavenly matter of speech. His bars reach through all the curtains of the holy Scriptures: Into which, breath of life is inspired, unto salvation: as he hath been the hope of the ancient Fathers since Adam was set upon the earth: a bruser of the old serpent's head. Also he is properly Melchisedek, King of justice and King of peace: in whom all the families of the Earth should be blessed. And he is the unblemished Lamb, and by his blood we are redeemed: and God gave him for our sins: but he shall sit upon the Throne of David for ever: and he at the time prefixed was killed to make reconciliation for sin: & he confirmed the covenant for the many, that is, for all nationes, & he arise & destroyed city & temple, to make an heavenly city that jerusalem which cometh down from heaven. Great grace may be showed in a true narration for all these points. The joy of heart in all the readers willbe pleasant & permanent, when they go throw Law, Prophet, & Hagiographa. No old gold can match the price; no silver can be weighed to the value, it cannot be poised with Ophirs Cethem, with the precious beryl or (Isachars) Saphir. Doubtless a learned man, & eloquent Orator, one of a thousand, which could expound from the Apostles according to the brightness of their words, how all dependeth upon the salvation of Christ: & how there is no other name under heaven for which God gave charge to give honour for the world to come, by one book of direction here, should be of high price, & delightful full of comfort and esteem. The joys and price would match all jewels: & vessels of Fess Gold would be given for it. The gold and Crystal would not match it: the Ramoth and Gabish stones should not be regarded as it. And all this doth the learned Rabbin comprehend: who listened what willbe awnsweared from England, & giveth all heed of attention. The last petitiones contained closely the Thalmudiques. For them a learned book should be made, to allow the right, and to damn the wrong: while the Apostles manner is showed: how they handle Moses' 613 Laws: and all their speeches are called to those common places: so to show all their words, rule upon rule, rule upon rule: line upon line, line upon line, how they rule the Thalmudiques. A lively man of good valour would perform all this. The King of Togarmah or Turkey, wished, desireth, and would have the knowledge of our faith: the queens Ambassador is the reporter: a jew wrote it again and again: we hahe the praises of our God and of our Queen: he calleth for a guide: he hath given us the honour ask instruction of us.  
And now the eyes of all look upon you, low & high mark you, what you will awnswear for the glory of our God and Kingdom, & wisdom of our nation. All Kings in the world will mark, how you will carry this matter: whether to glory & honour for ever, or to eternal shame & reproach.  

To the christian Reader.  
FOr better understanding of this Turkey cause, a narration of the whole matter may be added. There was one M. Ed. Barton made the queens Agent at Constantina, called Byzantium▪ before Constantin our glory, hating the Idols of old Rome, removed the Empire seat thither, & called it Constantine's city, & new Rome. This Agent there being a special wise man grew in great favour with the great Turk: whose mother, as report is, was a Iew. Also he fell into acquaintance with the chief Rabine▪ of the jews synagogue: to whom he had expounded the book of Scripture consent: as the jew himself in effect recordeth: & greatly moved him to affect Christianes'. Now L. Barton, the Rabbin, & the jewess Queen mother, all three dealt with the Turk to consider that all Turks perish for ever: & how unnatural a thing it was for a Father to have his Funeral celebrated with the death of an exceeding great troop of Sons: and told how Christianity were better: & by peace with the Emperor & change of countries, his sons might be among Christianes', & their Prince's sons would gladly dwell in his territories. The Turk began to consult how his own side could be brought to that. Then L. Barton gave him this intelligence: that there was one in England: who from a child had night & day studied the Hebrew Bible with all Iudaique Hebrews: & the Grek holy Testament Equally, expounding the tongue & matter of the old Testament, with all kinds of Greek auctors: which in the university he professed, after one years abode there. For he was of his acquaintance, & knew all his affairs. Then he bad ●●nd for him: & he should teach in Hebrew or Greek, in what Church ●e would in Byzantio: with safe guard, & all countenance: that by jews & Greeks assent, the Genisares might come to their Parents faith, & be glad to live for a better hope. All Germany knew, ●hat in the Turks court strange alteration was: & he suffered Buda ●nvictualed three days: that it might have been taken: but that our General stayed to have the Duke Mathias to come thither to have ●hat glory: But before his coming it was victualled. This & L. Barons authority as Mardochais Germany knew. Now to allure the Christian thither the learned jew is set on. He showeth himself ●o be as learned a Rabbin as any in the world. Constantinopole jews accused by chrysostom very wisely from Dan. 12. by sundry very learned narrations, that therein God reckoning the very days of An●iochus rage, as for the 400. years affliction Gen. 15. & for the 70. in Babylon jeremy 25. would not suffer them void of time limited in ●urther affliction from God, those Byzantian jew still provided for the chief city, a chief Rabbin: as for jerusalem & Nehardeah, in Mesopotamia upon Euphrates. Th●se three places have the chief Rabbins in the world. And he of Constantinopole showed him ●elf such. He writeth an Epistle full of Rabbish elegancy. And with more reverence than any jew might give a Christian, that forsook ●ot his own side. For they have a Canon, that, none seek physic of 〈◊〉 Christian for body or soul, in Maymony. The sum of his letter was, ●hat the party would come to Byzantian Rome, to bestow his Ebrew study's among Ebrewes: & not live where none knew their use. He should be a jetro to the jew, in their wilderness. And he should ●ule all Divinity schools ther. It had been death to him to have writ●en so unless the Turk bade him: and the jew in all places had soon ●en his accusers. This Epistle was sent to England, as a little book: to ●ALD. STAPERS, by L. Barton, writing that if the party came to Constantinopolin it might turn to the good of Christendom. These few words might tell all not Athean by envy, what the matter was. The LL. saw it: & none of their scholars could read it, as it hath strange writing, & a style most strange. Archb. wh. bade that it should be sent to me. I was then at Basil. I left England, being persecuted for saying, that Barow & Greenwood were pardon for all, as they were, but for denying that our L. went to Hel. And the very Jesuits of Mentz in a Grek letter to myself say: the Church never believed that our L. went to worse lodge than the Fathes had. All living are superi, all dead inferi: and against Epicures we confess our L. went to inferos, the souls departed. Before execution of Barow & greenwood two days B. Elmer requested a chaplain of N. N. to request me from him, to talk with the two bent to die: saying, as sure as I live, if he talk with them, he will save their life. The chaplain promised to move me, but did not. Otherwise he had requested me by an other. But the chaplain had rather two should die: then N. should be detected, what imprisonment & coil his Gehenna kindled: as his slime still rageth in the same badness & madness, wishing as Nero that all might be killed at a blow that is not of their heresy. To be revenged of him, requesting leave of my L. keeper, I went over sea, & at Midelburg I printed of the Kings Right: & of the Grek Credes phrase: that by Heathen, 70. Apostles, or Thalmudizing Greek, it never meant more or less in writers of esteem, then to go hence to God. And that in the Godly it was all one with this: to ascend into Paradise. From Middelburg I went to Helvetia for this cause. An Helvetian told me there, that the Pope had sent one D. Pistorius to dispute, that the Scripture was corrupt: & therefore the Church must judge: & if our half would not yield to that: he would fortify his side to fell ours. The Helvetian told me, that foiling him I should hinder wars. I went thither: he provoked me, upon occasion of speech, being at Fribourge, when I was in Basil 20. miles off. I wrote to him in Grek wherein he gloried: how he was led amiss. He three days after commended my poor studies most highly to our Tigurines: who sent me his letter: but in the end, he wrote in Greek, he would not dispute. That was showed to the Pope's Captains: then they said: so our commission for war ceaseth: seeing the Pope's D. is broken. A learned man Lodovicus Lucius will testify and swear this: & the LL. of Berne, Zurick, & Basil offered all sufficient: hut I told I was bend to an other. This was my basil voyage where I printed the two Eb. Epistles.  
Finis.