OUR lords FAMILE AND MANY OTHER POINTS DEPENDING UPON IT: opened against a jew, Rabbi David Farar: who disputed many hours, with hope to overthrow the Gospel, opened in Hebrew explication of Christianity; That instructed, Rabbi Abraham Reuben.  
With a Greek Epistle to the Geneveans.  
By H. Broughton.  
Printed at Amsterdam in the year 1608.   

A Table of the chief points handled in this book.  

Of our lords family  
Of judah's Kingdoms people.  
Of a wicked Table.  
Of Machmads Keys of Paradise:  
Of D. bilson's proof, that our L. went hence to paradise.  
Of Athanasius mistaken by the B.  
Of his three Syllogisms.  
Of Catachthonia: that it meaneth not Hell.  
Of Hades, that it never signifieth Hell in the N. Testament.  
Of Gregory Nazianzen for Tartaros.  
Of a jews disputation against the gospel.  
For Scripture text.  
daniel's ending Moses.  
Of the judaisme of M. lively.  
Of warrant to translate Ebrew:  
Of the fourth Kingdom in Daniel: that the Romans are not meant in it.    

TOT THE kings MAJESTY. Cum tot sustineas, & tanta negotiasolus in publica commoda peccem, Silongo sermone morer tua tempora Caesar.  
I Ma●e speak to the King, as Horace to Augustus: and affect brevity, which he showeth meet for speech to a King. A Thracian jew wrote from the City of our Constant in unto the Land of his Mother, to have from that soil, his City spiritually builded; I printed his Epistle, and sent answer, that when the King of Scotland should rule all the Island, I should conveniently perfome Hebrew building, having most sad promesses for means, to fill the world with books of our faith, in the Chananean tongue, when the King came to the other Sceptre. And though the Noble Gentleman, of whom M. james Melvin from him wrote assurance, delayed: I made all Hebrew instruments, and uttered books upon my charges, in Hebrew, Greek, and other tongues, unto 36000: to fill the world quick he with clear opening of matter mistaken: whereby we gave Iewes occasion to reject the Gospel; and whereby they much disgraced us unto Machmad They were grieved to see their hope of victory gone. And one jew of Amsterdam made request, that I would in an open solemn audience, answer him one after none, to such arguments, as by which jews gathered, that our Gospel, could not be of God. Disputation was granted: and he disputed an afternone: vainly hoping to prove, that Luke told not our lords kindred, that Salathiel could not be son to jechonias, and to Neri. That Romans were the image legs, that daniel's Seavens did not plainly end Circumcision; that our Crede and Gospel, could not be reconciled: that our Greek Testament was not pure in text. If he had proved any of these, wherein our side assented much unto him: he had foiled the aunswearer. To all these I answered: and now print the tenor, for the use of the Kings nationes. And j would go forward with Hebrew & Grek writings, to be turned by others into all Europe tongues, for the light of Christendom, If the King do think good to perform, that whereof M james▪ Melvin written extreme asseveration. And j heartily wish, & humbly desire, so much to be performed: as the judge Eternal knoweth due in faith, and a means to lighten the ●ast from the West. Liberality of a Prince soon great without band in smaller occasiones, would find in this kind from God and man, greater approbation. The King may appoint pay of promesses, from Ecclesiastical revenues: and if any Bishop can open the Bible in Hebrew and Greek; and heal the Bishop's errors better than my slenderness, j would gladly give him place: & j am sure he willbe an honour to the Bishops & nation, over the world. But if neither the Bishops can deal with the East in Hebrew and Greek: & in story & Thalmudiques, cannot contrive both Testaments into sure nerves: the King will take order, that others do it.  
Your majesties most humble, H. Broughton.   

TO THE MOST NOBLE PRINCE, MAURICE Land-Grave of Hassia.  
WHEN I came to Marpurg (Most noble Prince) your Doctor promoter laid among positiones of all faculties, this one against me: quidam autumat Descendere ad inferos in sacro Symbolo, esse idem quod ascendere ad coelos, quod nos non credimus. And they requested me to dispute: where I showed that, all dead, be inferi, all whose souls be in Heaven: & every taking of a lourney is descendere by scripture speech. And if an horse die: antiquity held it enough to say, he was dead: but for men, they took more in their mouth: as,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is he dead & gone to the dwellings of Hades.  
And all Heathen would expound our Symbolum of faith to mean as the Gospel▪ that our Lord went from hence to the most happy lodge of the happy. Many  
milliones in England think so: your tendered the truly learned D. Fortius thinketh so: & since I opened the cause, the flower of Christendom thinketh so: though the Cyclopes of Aetna would have swallowed me up in their Gehennean torment. The Senators yielded, and swore a great oath, that they would teach the teachers, to use strangers better. Now a jew hath dealt openly against me: where in your Doctors take with him, against my Hebrew books to your Highness and to your Brother the Grave of Hanaw. You have seen both translated. I defend the Gospel: If Papist or calvinists do cross, I will combat. Your Highness may tell your Doctors of flight or fight. It is not well, that men teach, what they have not learned themselves.  
Your highness most humble Hugh Broughton.   

TO THE RIGHT HONOURABLE, The Lords of his Majesty's most honourable Privey Counsel.  
THE kings Majesty (right honourable) minded a favour to my poor studies, which M. Iames Melvin written I should look for. If it please any of your Lordships, to put his highness in mind, I hope it willbe soon performed. And I would gladly take one years pay, of that which was purposed yearly. Besides, I am to request your Lordships to consider a Genevean injury done to me for the kings sake: That, I have expressed in an Epistle unto themselves. If the King knew the whole matter, his Majesty would be readier to weigh my danger for his affairs: & to further my pains, for the common good of Christendom.  
Your Lordship's most humble: H. Broughton.   

The family of jesus Christ after the flesh: who is God blessed for ever.  
After that Koheleth or Ecclesiastes had showed all things under the sun to be vain, that men might look how the soul immortal might stand in judgement, & find the joy of the Kingdom promised to David, I opened Ieremies Lamentationes, how therein the jews hope of happiness in this world was buried with the destruction of temple, city, Kingdom. And the same year that jeremy first wrote his Lamentationes, the noble Daniel so beloved of God was captived, to Babylon, to rule his captivers, as joseph to rule Egypt; who thence deriveth the Kingdoms that vexed the holy Iewes religion: how Christ had all their actiones as opened in a book before his judgement throne, & made a riddance of them by the day that he was to come into the world. And joineth unto their utter consumption, his coming in the clouds of heaven: & ascension unto the Everlasting throne promised unto David. There the Romans begin their dealings; & will rule over the King of heaven, till they crucified the God of glory: Wherefore they are pictured after the tenor of all daniel's four in one; The Lion, the bear, the fourheaded Leopard, & the fourth the ten-horned, give them arms, to make one of them four, a beast ten-horned, coloured like a Leopard, footed, as a bear, and mouthed like a Lion Their tribute or tax over the world fell out even with the time that Christ the God of heaven came from the father into this world. And Da●el taught upon Babel's fall when God would by his own blood open an Eternal Kingdom to them that believed in him: and when God in Christ would enter into the work of the tabernacle, even beginning 30 years in the flesh. So the faithful saw when the son would devil in our tabernacle; of Abraham's seed; whose family, known rightly of few, & perverted by ●ewes, with many questiones depending heron, I open to all Christianes'; & first show at the Entrance the reason of several beginnige● in the holy men that spell or speak unto us of God come in the flesh.  

Of S. Mathews beginning from Abraham.  
The full purpose of S. Matthew concerning the Kingdom of the jews, I will handle at large in due place: Now the reasons of Abraham made the beginning may be touched only; 1. Abraham was the first man to whom Christ was promised in plain terms; that in his seed all the families of the earth should be blessed, So a beginning from him is fit for jews and heathen.  
2. In that Eve had a promesses that Christ should destroy the works of Satan, who destroyed the world, & Killed Adam, to be dead in sin, & to leave this world; our Lord his justice and death, & resurrection & ascension & restoring Adam's soul to justice, & the new world wherein justices dwelleth, all these points are closely taught; But contemned by the blinded of Satan, who delight to be unwittj, & will not so much strain their care, as to understand what God speaketh. Now to Abraham matters were showed plainer, that the destroyer of Satan's works; should come of him; & after death should be revived; & figured by Melchisedek; & as Abraham & Sara dead from strength of generation yet by faith were quickened: and justified by faith; So they should be, who believed in God that raiseth Christ from the dead. For these causes the beginng of the New T. is fitly taken from Abraham.   

Of S. Marc.  
S. Marc draweth his entrance from the last prophet w●●● john Babtist is foreshowed: & from Esays comfort upon speech of the fall of Babel. which matter was plainly expounded fo● time, when Cyrus destroyed Babel. & Marc his Gospel is of half a seven; to show Christ his teaching of the covenant for many. And as God would have S. Mark to fortify the Angel's Chronicle for the time: So he would have the other three Evangelists to hasten to the same. As S. Matthew doth, when he told that our Lord dwelled in Narazet; as in the volume of the prophets Es. xj he is called Nazer; & in the Babylon Thalmud in Chelek; Nazor is the name of the son of David; Presently after Thalmadique handling of that his name, he cometh to the Angel Gabrieis half seven; & so doth S. Luke, & S. john hasten to the preaching of Malachj the son of Zacharj. Whereby any might marvel how the jew could miss to receive the King of glory coming to his own hows. And thus all the four evangelistes showed care to fottifie that part. And God would have it famous, turning it into a proverb; for afflictiones conformable to the afflictiones of Christ; by all●sio● to that time; That the afflictiones for Christ should be called the afflictiones of days 1260. or, of a time two times & half a time; & months forty two. So by allusiones our Gracious Lord teacheth us to mark the four evangelistes, for the half seven of our Lords preaching; & specially S. Mark; & to go back with him to Daniel. And our Lords own tongue doth call us to mark the time: in the Parable of the fig three fruitless, hindering the Earth. Which speech may be gathered to be six months, before the cursed fig tree withered. As Bucholkerus maketh a goodly comparison, of that Parable, & of our Lords half seven. So our Lord calleth us from Elias Baptist unto Elias the Thisbite: how in his time heaven was shut three years & six months; warning that since the heavens were opened at his baptism, until his soul should return from the cross to heaven, years should be three & six months. Now the gathering of Elias times in the first of the Kings would require long labour; But we may be sure it was well known among the Thalmudignes; as S. james speaking to the Thalmudique manner, saith, that Elias pray●● stayed rain three years & six months. Thus the time of our Lords preaching is sweetly compared with other Scriptures. & we may be sure that our Lord spoke the truth; & seeing ou● Lord told, in Daniel ch. 7. & 12. That Antiochus should cro●● the laws & offering▪ a time two ●imes & an half; He would have his time for sanctifying the temple to be as well Known; & as well measured; seeing the allusion Ap. 12. of a time, two times, & half a time, is taken from his preaching.   

In what month S. Mark beginneth his story: & the rest, the opening of the heavens by the second Elias.  
Because our Lord was baptised, even beginning thirty, & to open the Kingdom, by teaching the covenant to many, three years & six month:  his soul's passage from the cross to the fathes is certain in the fifteenth of Nisan; So his birth & Baptism should be in the seventh month, Aethanim. Which was the first month, after the creation of the world.   

Of the month Ethanim or September.  
It may somewhat help to mark old story of Aethanim from 1. Kings. ●. 2. All Israel assembled to the King Solomon, in the month Aethanim, in the feast, that is the seventh month; And the sacrificers brought the Ark of the covenant of the Eternal, unto his place; unto the Dabyr; unto the holy of holy; & the Cherubin spread their wings over the place o● the ark. This so Solemn should have antitypon awnswearable in high matter. And what thing else can be, but that the most holy was manifest in his temple; & the army of Angel's spred● their wings; to have him honoured at his coming then into the world.   

The explication & story, of the month Aethanim.  
The most learned Chaldy paraphast jonathan speaketh thus: of Aethanim. It is the month of the ancient, & they called it the first month, of festivity. But now it is the seven month. Thus David Kimchj doth expound him. Aethanim or strength is the month wherein they gathered the fructs & increase of the earth, to their houses. For that cause it is called the feast of gathering fruits. So Aethanim meaneth strength: & fruits & entrease of the earth be the life of a man. And some of our doctoures expound Aethanim, the month in which the fathers were borne. The stay (Aethanim) of the world; as the speech, Mich. 7. 2. Hear ye mounta●ies; & ye strong foundationes of the earth. Others call it Aetha●im from the strength of the laws that are given for this month ●●th feasts, & laws. So Ralbag saith. I think it called the month Athanim, for the feasts: the strong, & teaching justice: which ●re in this month. This for Ralbag. The first day had the trumpets; the tenth, expiation; the fifteenth the feast of tabernacles for eight days. And jonathans' words cited of me afore, be thus expounded of Camchj. Before the time that Israel came from Egypt, Tisri or Aethanim was the first month. For in Tisri the world was made. And by reason that the Children of Israel came from Egypt in Nisan, it became the head of months, & Tisri became the seventh. For so the blessed God said unto them. This month shallbe unto you the first of months. To you, by reason that to the rest of the world it is not first: For Tisri is the first. And this much for the month. So john Baptist well might begin the first day; & assemble unto him much People fourteen days: And our lord come to him the fifteenth day; when they had learned of the stronger than the Baptist, who would baptise with the holy Ghost, & with fire. So the four Evangelist●s Celebrating the Baptism celebrat the birth which was the same day 29. full years. So as the first Adam & the other to Noah came to the world that month, Christ should come; & that time was fittest for Caesar to bid men resort to their cities; & most likely that shepherds would yet be abroad with their ship; & fittest for men to go into a river naked to be baptized. And by daniel's half seven john brought in Baptism; for heathen; as David & Solomon only Baptized proselytes; Maimony in Azure Bia, tract. 12 & 13. And if his warrant had not been sure, & plain, from Daniel, none might have come to him for Baptism. So our Lord beginning a new year of his age then, showed the same time of month to have given us his coming into the world. And the Rabbins in Middras Rabath conclude that Messias shallbe borne in Aethanim or Tisrj; full of feasts to teach of him. And God appointed no feasts for the winter; because of the unseasonableness of the weather. chrysostom mistaking john's fathers story, thinking that he ministered not in june but in September, began to disgrace the state of the Gospel. Hence Turk & jew scoph: that we place the birth where the conception should be; and can yield no reason of our Gospels narrationes which we make most unlikely to be true. And Arias Montanus helps Chrysostom; that Zacharie should be high sacrificer, Whereas all jews know that the Candelstick, Table & altar of incense were without & daily gone to by the ordinary sacrificers. Elias, four times made the beginning of daniel's half seven, might have taught the jews a sure note, what Elias Malachj spoke off. Now the end of all the Evangelistes is in the first month, towards leaving the Egypt of this world at the Pascha. And at Pentecost, after, the law was given to Moses; when the fyerjs la of the spirit was by jesus given. So the conception of john, where men placed his birth; falleth to Midsummer; & birth to the spring equinoctial, and likewise the conception of Mary fell most fitly to mydwinter, & our Lords coming into the world, to the first month after the creation, & his redemption, to the first month for redemption from Egypt; These matters agree with Scripture & plain reason. But now the altering of the date would to much trouble the world. It may pass amongst us; as fit for considering a time when winter feasts, & leisure to hear the la read hindereth none works; & according to the conception; very many learned men have cleared the truth, of late; & all are to blame that will follow an old error here, that disturbeth law & Gospel. jews & Turks look on: & the just judge, who hath eyes pure, that they cannot behold evil, will keep from his heavenly city all that practise lying.   

Of S. Luke's beginning.  
S. Luke joineth the end of the old testament to the beginning of the New. A most heavenly work. And here note the very names. Zacharjs & Malachj end the speech of God in the old Testament; & Zacharj & Malachj are in the first speech of the Angel Gabriel in the New. The Angel Gabriel; who did tell of Antiochus Epiphanes, for days 2300. & Generally of God's hand upon the Graecianes: he, tells of the second Elias; or Malachj, unto Zacharjs; an holy man: & of the birth of Christ, whom he himself named Christ; Daniel 9 & here the time must be considered. Even when the grecians were rooted out from under the cope of heaven: & had not the government of one city in the world; but at Romans tax, in Daniel were utterly consumed; as the former all, the Graecianes before they were parted: & the Medes with persians, & the Chaldeanes; when the last of all these were consumed, than the Angel Gabriel cometh twice to tell the joy of the Kingdom of heaven; for john Elias: & for Christ the most holy. Thus so heavenly a joining of the old Testament to the New should be celebrated of all that will keep the commandment of praising God with understanding. And all teachers be wicked that willbe spending time to their hearers, & themselves, in matters of this world, where the hearers be so wise as they, and not study first the truth of these matters, so gracious & full of salvation, & after, teach them unto the world. Bishops that would teach with dexterity to make all in the the kingdoms able if they would to teach all the world, should never be envied for their 200000 lib. per annum; But they should be counted most reverend & right reverend fathers; & such Papae as Athanasuis, & the like in Grecia. But ours must alter much before all the learned nobility will think them so referend & so learned, as some nobles be, & lower gentry, that never came in Pulpit.   

Of S. john beginning the Gospel.  
S. john the last beginneth from before the beginning: from the Eternal, called the word of Thalmudiques infinitely through Moses, as Onkelos near S. john followeth them: saying for, jehovah said, the word of jehovah said. S. Paul saith they tempted Christ; where they tempted jehovah. This was the main combat with the Thalmudiques: & Cerinthianes, & other heretics. And matter required that minds long occupied in easier matter, should at the last be called to consider the Eternity, of the heir of all, which made the world. And S. Luke sone after mention of Elias john baptist, handleth the humanity of jesus Corist, up to Adam: whom Satan overraught to bring darkness upon himself, before the sun ever left him in darkness; & then joineth a new combat to the old serpent; thence will I show the family of our Lord: & cmment upon it; & S. Matthew shall follow, touching succession to the Kingdom, & other dependants, all for instruction of jew, & such as would not lay a trap to jew, & their own destruction.    

THUS THE TEXT SPEAKETH Luke. 3. from. v. 23  
ANd jesus himself even began to be of 
The noblest story of all that are: for years 3927 The pillar of all the Bible: to which Heathen be servants.  thirty years: being, Son, of joseph, (as men thought) of Eli, of Matthat, of Levi, of Melchi, of janna, of joseph, of Mattathias, of Amos, of Naum, of Esli, of Nag, of Maath, of Matathias, of Semei, of joseph, of juda, of joanna, of Rhesa, of Zorobabel, of Salathiel, of Neri, of Melchi, of Abdi, of Cosam, of Elmodam, of Er, of Iose, of Eliezer of jorim, of Matthat, of Levi, of simeon, of juda, of joseph, of jonan, of Eliacim, of Melea, of Mainan, of Mattatha, of Nathan, of David, of jesse, of Obed, of Booz, of Salmon, of Naasson, of Aminadab, of Aram, of Esrom, of Phares, of juda, of jacob, of Isaac, of Abraham, of Thara, of Nachor, of Saruch, of Ragau, of Phalec, of Eber, of Sala, of Cainan, of Arphaxad, of Sem, of Noah, of Lamech, of Mathusala, of Enoch, of Iared, of Malaleel, of Cainan, of Enos, of Seth, of Adam, of God.  
1 Here Children should begin first to read: & to compare the sorrowful combat of Adam killed on his first day from life of soul made dead in sin, with the glorious combat of our Lord resisting the old serpent; & driving him to flight. Luke. ch. 4.  
2 Mary the mother of our Lord is in name left out: but in matter contained. For the term Son through all these hath relation to jesus, as in the Last: Son of God. They use small judgement that hold Adam called the S. of God S. Luke in Satan's speech ch. 4. sayeth that jesus was meant by him, Son of God.  
3. joseph's father who begat him was named jacob Math. 1. But as all married men have two fathers, so joseph: David had jessai & Saul; joseph had jacob natural, & Ely in Law. yet by argument only, joseph is Elyes S. not expressly.  
4. jews & Gentiles, that came not to the story of the resurrection, showing Christ to be the son of God, by the might that raised him, would have made a scoff, to see the mother laid down in the Genealogy. And so the holy Gh. pitying ma●● weakness leaveth Mary for name, out: but in, by argument & sure collection; as thus: jesus, Mary Ely. etc.  
5. The whole number is disposed in order fit for memori● Ten to the flood; ending the old world; ten to Abraham heyr● of the new world▪ repeating him, twice seven of most Godly fathers are to David; Then his S. NATHAN, 1. Chr.  
6. Beginneth a twenty; who Lived private obscure men under the Kings of salomon's house: until the captivity of Babylon. Two Lived in the captivity. Salathiel & Zorobobel. He was governor when the jew were sent home by Cyrus; upon the Angel Gabriel his Message for redemption, & ending of Moses at 490 years. Rhesa beginneth, & out Lord endeth a new twenty. Heathen in Eusebius making a Chronicle by ages would make but 400 years of 20. The Olympiq followers that would make 590 years; to disturb daniel's▪ light to all the Bible, & our lords house, showed small judgement; The twenty from Rhesa to our L. will be heavenly Championes for salvation joining with Daniel in their number; to keep men from feigning more years than God reckoned.  
7. When jews refuse the authority of S. Luke; & all the New Testament, they should be told that for civil records all nations would blame them. So for the 15 of Tiberius, when Pilate was governor of judea, & Herod Tetrarch of Galily, & Philip his brother Tetrarch of ●turea, & Trachonis, & Lysanias Tetrarch of Abylene, when Annas & Caiphas were high Sacrificers, for all those, civil records stand, known to many nationes; & one man's authority is not considered in them. So for the family of a King. Nationes near Known it; & Theophilus would examine the matter if doubt had been: & Scribes S. Luke's foes had confuted him if fault had been; But none did; as none could. So when S. Matthew maketh Rachab wife to Salmon he speaketh according to jews civil records well known. And so when S. Paul Saith he was an Hebrew continually by fathers & mothers, he knew that other of gamaliel's scholars could examine that. So when he calleth Andronicus & junias, & Herodion his consins, his Kinsmen, that were yet Pharisces, had reproved him if he had lied. So when S. Luke Suddenly calleth Saul Paul, he had felt reproof if the matter had not been well Known. As when he telleth King Agrippa & Festus, how he was spoken to by jesus our Lord: Saul, Saul, why dost thou persecute me; Festus would not have said, to him; thou are mad Paul; too much learning maketh thee mad: if he had not known that he had two names. So when johaiada, the father of Zacharie the martyr is called B●rachias, by the like notation, S. Matthew knew himself warranted 
I●● & Zach: one man in 2. names Math. 27.  by many like examples; and when Zacharie the author of the prophecy of Christ his exaltation; & of the King ●iding upon an ass, & sold for 30 sickles, is called of him jeremy the exalter of God, he had warrants enough from old ages so to do. And for Genealogies known to heathen: Moses in Edom's story for the Kings of Seir that reigned sucessours before he was King in Israel, was an ancient warrant to S. Luke. So when S. Matthew maketh King jechonias that died without issue, father in place of Kingdom to one of salomon's brother Nathan in very far descent, he knew that other jews foes to the Gospel who knew the kings family would herein maintain him. So Hercules family & Spartan Kings; & Macedonian; & Cyrus the Persian, & his cousins Kings of Pontus, & Seleucidae & Lagidae, are famous in sundry Grecians; & none will deny any without bringing better record: So jew should be required to bring other families of Zorobabel, if they despise our Evangelists: and we should not suffer them to deny that, which a Turk or any heathen would be ashamed to deny.  
8. The names of our lords Line are evident to be sagely given; & in more wise sort, than ever any feigner could think upon. Many are from the patriarchs; joseph cometh oftenest to show how judah honoured the old joseph, who bore in his beryl all tribes names: next Levi & simeon & juda but once: But no name of inferior Patriarch; no Reuben, no Isachar, no Zabulon, no Benjamin: the house would keep the dignity.  
9 Some in notation have singular great use, to show the end of salomon's house; & the hope of Nathan, to come i● am of it, as Melchj the King is mine; Nerj The light, Candle or King is mine. So they swore; (2. sam. 21. 17.) to David; Thou shalt go no more to war: for thou shalt not put out the Ne'er, light, or Candle of Israel. The holy & humble David giveth God that name in his psalm, 2. Sam. 22. 29. For thou Eternal art my candle; & the Eternal will lighten my darkness. So Nerj beareth a name for the throne of David; that shall continue for ever.  
10. Melchj the King is mine, this name tendeth to the same mark plainly & properly showing the belief to Sophony. David knew from Moses, & by Spirit of prophecy, no less than Moses, that his house would not be upright with God. But one should rule man, perfectly just: ruling in the fear of God. 2 Sa. 23. There, the learned chaldy jonathan, thus expoundeth David's words. The mighty of Israel promised to place me a King which is Christ, who shall rule in the fear of God. But salomon's house would be in many very bad; & as thorns to be thrust away; & to be brent in their place. Salomons brother Nathan, marked & would not neglect the speech of David, against salomon's house: & the old nathan's prophecy concerning the young nathan's Son; And the Ebrew tongue showeth in the names of nathan's posterity, their hope & expectation of great glory. Here Academiq studies come far short: bestowing many years in human works; & taking no time to the holy tongue; which in the very names of stately personages containeth all the marrow of the holy story. An for so much to know the simple words, for terms touching man, in Adam's tongue, one week with good direction would furnish any sage mind sufficiently. And all should give so much honour to our redeemer, as to search to the bottom, all that could be searched for his fathers after the flesh. We may be sure that all the sage wisdom that could be in names should appear in his family: to ordain strength out of the mouths of Babes & sucklings against the enemy; that would deny our Lord's genealogy. The jews all, but the hand labourers, brought up their 
Maim●ny in Thalmud Thorah.  children from seven to fourteen, in learning the plain tongue; & all their time, for some few hours wekely; not minding gains thereby; but the delight to know God. And such have been to heathen the Salvation of our state. And assemblies of such sagely opening scripture would much edify. And where the King is learned, few years would frame universities to that course; to make thousands of sound skill in the Bible's tongues & matter. So we should mark weighty matters closely contrined in few words; & Sophonyes' casting off salomon's saying: This shall come to pass: In that day I will make a riddance of the Princes; & of the kings Sons. In the days of josias Sophonie spoke this ch. 1. 8. Now the Sons of josias were john, the first begotten in kings phrase: otherwise younger than ●oakim two years; but reigning first, he is first son of the Kingdom. Next is joakim properly the Eldest: next Sedekias, who reigning after his brother's son, is called in kings phrase, jechonias son. Now of these john or joachas was soon carried to Egypt, & died in prison: unlamented Ier 22. joakim was carried for Babel. 2. k. 25. & died by the way: & was cast away unburied; to the burial of an ass, as he brent Ieremies Lamentationes. Sedekias had in the end his eyes pulled out; for rebellion against the King of Babel; & his children were Killed before his face: 2. k. 25. when the high sacrificer Saraias' father to Ezra was killed. That story of Saraias' death-time will serve anon to great use, for Dan. 9  
10 Of jechonias God swore that he should die, leaving no child alive behind him; wherefore, it were flat Atheism, to prate that he naturally became Father to Salathiel. Though S. Luke had never left us Salathiels family Up to Nathan whole brother to Solomon; to show that Salatiel was of another family; God's oath should make us believe that, without any further record, jer. 22. So God made a riddance of the Ammonean race of jorams. And we are closely warned of that in the names Ner-i & Melchi, comparing them with Sophonies Prophecy, and the King's story; showing the truth of the Prophecy, That Nathan his house looked for the Eternal kingdoms prerogative. They who will nor build such Gold from the most kingly family, had great need of Colyrion to anoint their eyes.  
11 Of Salathiel we must consider many points, beginning in, Name. Samuel & Salathiel are both one; Anna the mother called his name Samuel, because of God Saalti, I have prayed to have him. Now Samuel was borne at the removing of the glory from Sylo & Ephraim of joseph's house unto juda our Lord his Tribe. So was Salathiel borne at the fall & end of salomon's race; & at the removing of the glory unto Nathan, that Nathan the Prophet might be called into mind for old Samuel, who taught of Christ his true kingdom.  
12 Compare the contrary Prophecies of jechonias & Sal.  

Prophecy of jechonias.  
As I live▪ saith the Eternal, if Chonias the son of joakim King of judah, were a signet upon my right hand, I would pluck thee thence. O earth. earth, earth, hear the word of the Lord: write ye this man Conias childless, a man that shall not prosper in all his days, for none shall grow from his seed, to sit upon the throne of David; or to bear rule any more in juda. Thus all may see a plain end of salomon's house; and how dangerously those Doctors be deceived, who bring Christ from jechonias. They are little better who take in hand to teach, and make not this plain to the simplest. The Bishop of our souls will hate such blind contemners.   

Of Zorobabel, Agg. 2.  
Thus Aggai sealeth his Prophecy; In that day, saith the Eternal of hosts, I will take thee Zorobabel son of Salathiel, & I will make thee as a signe●; for thee have I chosen, saith the 
An heavenly translation of the title Ps. 22.  Eternal of hosts. This conclusion of Aggai, compared with God's oath against jechonias, should have stayed us from conspiring with the dogs that despised Aieleth ha Sachar Ps. 22 The morning star, as our Lord Ap. 3. and 22. & kimchi there, translate the Ebr. He hath not yet dawned to such Doctors.   

Of zachary teaching how zorobabel cometh of Nathan, chap. 10. 12.  
Thus zachary joineth to Aggei; In that day the Land shall lament each family apart; the family of David apart, & their wives apart; the family of the house of Nathan apart, & their wives apart; the family of the house of Levi apart, and their wives apart; the family of Semei apart, & their wives apart.   

The notation of Zorobabel.  
Zorobabel his name containeth the stately prophecy of Babel's fall; where with jeremy comforteth juda. ch. 51. 2. I will send against Babel, Zor-im; fanners, which Zor o Babel. Mark here withal how the golden head is fanned to chaff. And this much doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zorobabel contain in name. And when Babel the house of Nemrod & Cham were fanned by Sem & japheth, then cometh an Angel to tell when Christ the signet of God from Zorobabel should be sealed: that all men might reckon from year to year, how near they came to the Kingdom.   

of their names notation.  
As Zorobabel was also called Sa●betzar, glad in affliction; so his eldest son was called Mosollam: that is: he shallbe settled in Salem; as Naasson called Salmon in that sense, so he is called 1. chr. 3. & by an other notation, Abihu; Math. 1. The second son is called Ananias; in remembrance of Ananias the noble martyr, the glory of men; that quenched the fire. He was fitly termed so; a father to Christ; that quencheth Hell fire from burning his servants; The same man is called by an other name Rhesa, principal; being the second brother; Because he that is principal over all, shall come from him; & make the second brother principal to the first.   

Names from famous ancient men.  
The name of Nathan David's son might not be given to more; as none but one was called David, nor any in the right Li●e to Adam: to keep the story from confusion. But the Like in notation are full many. Nathan is, HE (God) giveth & Mattatha, Matthat, Mattathias twice coming, & Matth▪ n Mat. 1. be all remembrances of Nathan David's son; named after the prophet, which promised Christ to David. So they still knew that Christ should come of them. So janna, short, or joanna long, jonan as the lxx express Ebrew, all be john: by which name johaiada the good high sacrificer was called. So the second Melchi, Amos & Nachum revive stories, & look for Kingdom, strength & comfort; So Elmodam reviveth the story of jocktans Elmodad where to avoid loath some doubling of D. the one is changed. jocktans' house highly angered God; falling to Babel's Idols after many from, Sem Arphaxad, Sela, & Eber, followed the godly fathers. Therefore God scattered them further to fill east & west India. Yet Christ would once call all; & one of his fathers showed that, in his name, from jocktanes Eldest son Elmodad. Others have religions foundation, as lose, all one to jesus, a Saviour; Eliezer, God hath strength, jorim, & ●liakim God setteth up. Her, the vigilant. These contain the ground of religion; Others touched the lot of the particular family; As Malea fullness, Majnan, waters of increase; when Roboams house was decaying quickly. Some express the father's comfort in a son, as Chesly, my glory, Addy an ornament 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & one remembrance of hard lot; Mahath, vexation. All be wittily named; & our Lord Ere the Aey vigilant, saith; ye shall not seek me in vain. An idle syllable shall not be found in the names of jesus his fathers. By these arguments the wicked jews that reject the Kings record known over nationes might be awnsweared & musselled.   

Of Cainan, joined to Arphaxad; which Cainan never was in the world.  
S. Luke showeth to all learned in tongues that he followed the very syllables of publiq records: otherwise more names from one Hebrew as janna, joanna, & jonan, he had expressed in one tenor. So he followeth the lxx for Cainan, son, as it was supposed, to Aaphaxad. the lxx knew that he never was in the world; as neither Cainan the sixth son to Sem; Gen. 10. in the lxx; as they knew that; joseph was father but to Manasses & Ephraim: when jacob came to Egypt; & not yet to the five added by them gen. 46 ch. which make for Ebrew lxx souls; in the lxx. they make 75. which thing also S. Luke followeth act. 7. I have in my Consent showed the reason. But here also it may fiitly be handled: yet a long discourse must come to open the whole nature of the matter.   

Why the lxx hide their mind.  
The lxx ij jews, six for every tribe are named, in shortness lxx. when Ptolemy Philadelphus ambitious of a great library sent to judah, to have them books in Greek; so many translanters were sent to Egypt with the holy volume; which they turned into Greek; but with exceeding departing from the Hebrew. And they carried not with them the pomcted Bible, that they might more freely dally with the profane heathen. One example may be in the years a thousand & many hundre the● which they feigned. Of that I have written at large to Melchisedeck. another strange departing from Ebrew appeareth in Gen. 4 to this Hebrew unpoincted:  
Halo in tetib sheeths, ve in lo tetib le petach chatathrobets. or thus le patteach, chatatha; Rebatz.  
Is there not upon well doing, recompense? and if thou do not wells' syns' pay is near at the door. Because heathen should not plead hence in heathen manner; Do well, & have well, they add vowls thus; if thou offer well, & divide not well, thou hast sinned; be quiet. And this mockage they thought fittest for heathen scorners of truth. This was the well doing, spoken by God; That Cain, if he would come to God, must believe that God is; & is a rewarder of them that seek him. But Lagidae & Chemmis land, would not soon conceive this sense. Therefore he that sitteth in heaven would scorn them: & the Eternal would make a mock of them. For this rule was from the beginning; Cast not pearls to hogs; nor holy things to dogs.  
another dalliance was this: Deut. 32. when the only High scattered the sons of Adam, he settled the borders of nationes according to the number of the Angels of God. The Hebrew hath: According to the number of the sons of Israel. They saw weighty cause of this dalliance; which I have printed in a dedication to my Grek translation of the prophets dedicated to the B. of Mentz.  
The 2. Psalm speaketh in this sort. Kiss the son lest he be angry; where is anger soon Kindled. Happy are all that trust in him. Flesh & blood could not open this unto the world, only the father which is in heaven should reveal it. How God so loved the world that he gave his only begotten son, to the end that whsoever believe on him should not perish but have lift everlasting. At this they would have skoffed; as how often skoffed they the King of glory in the days of his flesh. Therefore the holy words which properly say Kiss the Son, they turn craftily thus; Lay hold upod doctrine lest. wicked men should say: David maketh himself the Son of God.  
So they were in danger of more than skoffing, in a common brag. Thus they triumphed: as yet records show in Zohar upon exod; Col. 27. JACOB OUR father went to Egypt with LXX Souls: to recover the LXX families which cursed Cham bred by parted tongues for Babel's Idolous tower. And the scutcheon souls of jacob match in value all the families of the world; & he that will rule over them is as great a tyrant as an usurper to rain over all the world. This brag all Barbers & blear-eyed knew; & if they had not hid the truth of lxx families Gen. 10. & somewhat in Gen. xj. by two feigned Cainans, & by five Gen. 46. five then not borne, they had been more in danger than under Aman; differing from all nationes in the feast of tabernacles; For that was their greatest open difference, as the Chaldy Esther toucheth. The lxx having thus dealt, & the Sanedrin or Synedrion having enacted a la that none should alter the lxx. Euseb praep. 8. S. Luke was to follow the Greek; as a recorder; & not as a judge both in Cainan; & in souls 75. act. 7. And he written not to Siculis & Consentinis; but to wise men that had their eyes in theri head. He who upon act. 7. feigneth that some late man added five act. 7. & to the lxxij gen. 46. would make all the Christianes' in the world very simple; that could not espy that; but mar all copies; & Arabiq translationes. Moreover what will he say to the old Greek Philo; Equallaged to S. Luke; handling abraham's 75. years & jacob 75. souls Gen. 46. & exod. 1. & again but 70 in Deut. 10. 22. He discanting after his manner telleth how in dalliance souls were 75. in truth but lxx. That number of five then unborn to joseph, I will not here declare why to him more than to other enlargement was; & why the number of five: my consent & advertisement conferred may give advertisement. Further for Cainan one saith he had a copy which had not Caynan. I can well believe it. For where the Apostles exceed in wisdom: as S. Matthew in omitting hateful joakim, some wicked praesumptuous copier would needs amend the text; to say for; josias begat jechonias & his brethren; that is, Sedekias the uncle that reigned after him: josias begat jakim: jakim begat jechonias & his brethren. Geneva printed this about 60 years; & with their folollowers filled Europe with corrupt copies. Yet Beza revoked the wicked copy; But who can revoke the milliones of the corrupted. The old consent of the Church having truth, should have stood as well at the first as at the last: & a town that feared God, should not brag how they give the best Bible where they miss most deadly. And so when they leave out Cainan here Luc. 3. when God set him in the text: pretending a warrant as praesumptuous that they saw a copy void of that Cainan▪ they should not be followed in England. Morouver mark this; that Greeks in Eusebius make Abraham the tenth after Noah in story: though the 70 would make him the eleventh: & so Epiphanius maketh jacob not the twenty three, but after the Hebrew the twenty two. And I had an Arabiq commentary upon Genesis which in deed followed the lxx but with a note of misli king: But now I have not that. For one Mattathias Holmes carried my Arabiq books & Bible's Massorite, & great Plantine & others the best in the world all mine, to jerne-land; & at his death told as M. Traverse will testify & others that they were mine, yet one that married his sister, dealt worse than any Turk; he sold them as his books of 100 lib sterling, lent of courtesy; without any penny l●nt for pawn: as, Middleburge knoweth. I humbly request the King to call him to accounts & all others to hold him as he deserveth for ever. If my own book had been left me, Canian from Arabia might be handled. And this much for S. Luke. Only one bad note of a Genevean calling the Gospel into doubt, I must touch. He writeth how he hath a copy venerandae vetustatis, where not S. Luke's men, but S. Mathewes be up unto Adam. He should have brent, not sent to posterity that wicked work. Some wicked copier, that dreamt joseph his family, to be handled in S. Luke, and knowing that joseph could not have natural fathers in several families, thought good to frame a Gospel of his own head: & to leave out the most glorious family in the world. This rule the reader may take at my hand: That commonly the places in which the holy Apostles excel in Thalmudique or Attic Learning, some rude copiers alter after their own brain. But as any ears can discern Cyclops Polyphemus Music to come short of Aristoxenus: so any one Thalmudique & Attic what the holy Apostles left, Rude copiers can never bring that which hath rare wisdom. So the copy of rare wisdom must needs be holden the copy of God: when there is difference betwixt the barbarous & them. And the church in most Greek copies & old Arabiq, follow the best. And none but void of judgement & wicked wranglers, will deny that both testaments stand in the original sure enough for copy.   

What use the forged Canian hath.  
The foolish of God is wiser then Men. The lxx departing from Ebrew truth, because heathen would not suffer it, show for all Divinity, how the natural man cannot abide it. Specially they showed, that in the 75 souls & in Cainan. And that would our Lord teach Children in his own family; Bringing irony or mockage for a Cainan that never was in the world. And by a man, that never was a man, teach wicked men, how they will become worse than nothing: eternally miserable. So the forged Cainan hath great use; & corrupt translations after corrupt copies should not be sold unamended, after warning: such as leave out Cainan whom God left us. And specially because jew in every corner be thorns in our sides, & pricks in our eyes, we should loath help to them; as in wicked blaming the most heavenly pureness of the Greek testament. And this much for our lords fathers set in S. Luke unto David. The notationes of all from Adam to David contain the Abridgement of their story. But the unebrewed would not soon conceive them. All wise students that take to Divinity will learn the holy tongue: & such, of themselves may soon see what the names import. Now Let us look how S. Matthew showeth Messias to be man, Emmanuel, (as S. Luke) from Abraham to David: & to be God in man: & King of the jew. These be the grounds of our faith: & our darkness will be exceeding great, if we miss in these points. S. Mathewes text shallbe first laid down, with so much of the people story as principally argueth doctrine for the Kingdom of the world to come: & of right faith in them, as in us now. The fathers of our Lord the first fourteen should have their story known among their spiritual sons, to beimitated of us; & the Kings should be known: to consider imperfectiones, arguing that Christ his Kingdom should not be as an earthly one. Now the third row, will force us to examine stately stories of their enemy's destruction: & how they by Daniel sevens, did know when. Christ would come into the world; & there I must defend our church: & many others against betrayers of the truth unto jew: upon that occasion in sundry sorts. They notorioushy vex us for our Doctors Babyshnes for confunding our Lords holy fathers, with Acabean Kings of Roboams Ammonean ●ace; & for disagreeing for redemption time; & for daniel's fourth Kingdom.    

OF THE FATHERS CITED IN S. Matthew his holy text.  
A book of the Kindred of JESUS Christ: the son of David: the son of Abraham. Abraham begat Isaac. Isaac begat jacob. jacob begat judas, & his brethren. judas begat Phares, & Zara, of Thamar. Phares begat Esrom. Esrom begat Aram. Aram begat Aminadab. Aminadab begat Naasson. Naasson begat Salmon. Salmon begat Booz of Rachab. Booz begat Obed of Ruth. Obed begat jessaj. jessaj begat David the King. David the King begat Solomon, of her which ws Vriaes'. Solomon begat Roboam. Roboam begat Abia. Abia begat Asa. Asa begat josaphat. josaphat begat joram. joram begat Ozias Ozias begat joatham. joatham begat Achaz. Achaz begat Ezechias. Ezechias begat Ma●nsses. Manasses begat Amon. Amon begat josias. josias begat jechonias, & his brethren near the captivity of Babylon. After the captivity of Babylon jechonias begat Salathiel. Salathiel begat 
as a King for a successor: as Baasa for Achab. 1. King 20.  Zorobabel. Zorobabel begat Abihud. Abihud begat Eliakim. Eliakim begat Azor. Azor begat Sadok. Sadok begat Achim. Achim begat Elihud. Elihud begat Eleazar. Eleazar begat Matthan. Matthan begat jacob. jacob begat joseph the husband of Mary, of which was begotten JESUS, which is called Christ. So all the generations from Abraham to David, are fourteen generations: And from David until the captivity of Babylon, fourteen generations: and after the captivity of Babylon until Christ, fourteenegenerations. Now the birth of jesus Christ was thus. When his mother Marj was betrothed to joseph, before they came together, she was found with child of the holy Ghost. Now joseph her husband being agratious man: & unwilling to make her cause seen, would have put her away secretly. And as he was thus minded, Behold, the angel of the Lord appeared to him in a dream saying: joseph son of David fear not to take Mary, thy wife. For that which is begotten in her is of the holy Ghost. For, she shall bear a son: & thou shalt call his name jesus: because he shall save his people from their sins. And all this came to pass to fulfil that which was spoken of the Lord by Esaj the prophet, saying. Behold a virgin shallbe with child, & shall bear a son, & his name shallbe called, Emmanuel, which is by interpretation, God with us. Then joseph awaked out of sleep: & did as the Angel of the Lord commanded him, & took his wife: but knew her not, until she bore her son, the first-born & called his name, JESUS.  

Observationes.  
This narration dependeth upon the demand of the Persian Philosophers, who by daniel's prophecy, ch. 9 came to jerusalem, to seek the late borne King of the jews the most holy. Daniel the wise, full of grace, would not miss to take order that his nation & Susan where is rombe was yet honoured of Elam, should reckon most exactly year by year, when the King of glory would make his covenant, with all nationes. And the half seven, of teaching the Gospel, was made known; & thirty years for to be a father in nature, Solon the old & Hesiod noted in poetry; & Sala, Paleg, Saruch, our Lords fathers show it in practice, fathers at thirty. And for government; joseph as King in Egypt at thirty; & David King in deed at Hebron: & the la for the Levites to begin their office of sad or heay charge at thirty. So all the world as the Philosophers of Susan might know in what year since judah came from Babel, Christ was to come into the world.  
And a comfortable light in the air appearing at Susan strange above the course of nature, could not but move the Persian learned men, to know God's counsel, to look for the King, told off by holy Daniel, so long before. For this cause the Persians Sages come to jerusalem. But Herod better knew the time, as the Sacrificers & the whole nation; of whom none brought exception that way; none of any striving against the truth, for other points. But Herod mistoke the nature of the King; & knew not that God was in Christ, reconciling the world unto himself. To teach Herod, & the Thalmudique & all the world, what kind of King Messias should be, S. Matthew writeth this chapter; showing fourteen, fathers after the flesh to the son Eternal; who saw his days afore & rejoiced; & although they were nor perfitect in doctrine severally from us; yet heaven, the perfect blessing for the soul, they had when they left this world. All good men in private life; But the first King hardly saved himself; after he came to rest. fourteen be of them: After them come fourteen Kings: fathers for the Kingdom: but not natural fathers, to Christ all faulty, for government, & many, greatly sinful; & not in God's favour. So, S. Matthew doth teach such as knew the law, that Christ his Kingdom was not of this world. And he leaveth salomon's house: whose natural succession did end with jechonias: & thence he cometh to Salathiel, of Nathan: & to zorob. who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then he turneth aside to the kings line: where be ten. Mary & jesus make up the third fowertene: and all be called in Daniel heirs of the Eternal Kingdom. Great matters depend upon their story: whereby allshould be considered severally; as they are severally set down for that purpose. And the principal matters that touched their story, shall be handled with them.   

Of the first fowertene; & of Abraham severally.  
David the King is once named first, because Herod demanded of the King; & to David first, the Eternal Kingdom was promised. After a touch that way, Abraham is set first & the rest in order to make fourteen; where the last is King.   

Why Abraham giveth the beginning of the story.  
The Land of Chanaan where the Kingdom should arise, was first promised to Abraham: & Christ was promised to him first of any man in open distinct plain words. And he is made father of the heathen; which would follow his belief; & the heathen might offer first fruits at jerusalem; as Maimony noteth Bechor. Per. 4. So for jews & gentiles the beginning from him is very fit.   

Of Abraham's glory.  
Abraham is often commended unto us; whose commendation all his children by faith should gladly know & publish. He left the field of the Chaldeans being near Babel, in the most proper Mesopotamia near the meeting of the two rivers Tigris & Euphrates; & stayed at Charan till he make many Souls; & his father died there, aged 205. years. heavy by years, who took his journey for Chanaan, & had not broken off, but by heavy years, & death: then was Abraham 75. by Moses' text: by S. stephans note upon it; by the Greek Philo; whose (words I have cited in the Consent in Latin:) & by sundry hebrews in Midras' Rabath. And reason would tell us that Thara was dead before God promised Abraham that Christ should come of him: Otherwise as he took journey toward Chanaan; he had not stayed in Charan but by weakness.   

An answer to M. Scaliger.  
Because it is written Thara lived scutcheon years, & begat Abraham, Charan & Nachor, M. scaliger fighteth vehemently against Beroaldus & all that were afore of his mind. And where he saith, still brethren be named in seniority; & for the objection in Sem, Cham, & japheth; where japheth is eldest in the lxx he would have Sem eldest, Cham next & japheth youngest, I answer; if any will be contentions the church of God hath no such custom to S. stephen act. 7. he said: None yet understood S. Luke. Then where is the fault in our wit, or i● his pen? And in Bathshebaes' sons 1. Chr. 3. Solomon the Eldest is named last; & Nathan the second is named third. And joachaz the second son of josias both is named first, & called the first borne. And seeing Ischa or Sara was Harans daughter & but ten years younger than Abraham, the Babylonian Thalmud gathereth sensibly that Abraham was not the Eldest. So all the Eldest jew fight for S. stephen; & for S. Luke. And for S. Matthew that Thara was dead before Abraham received the promiss. That still Abraham might be alone in the dignity of the promise. So M. scaliger might have spared disturbance of S. Mathewes begining.   

Of Abraham's Idolatry.  
S. Paul calleth Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was once Idolatrous; & such an one Philo & Rambam make him to have been; but by faith he was justified. So S. Paul disputeth upon him; against the jew thus; what shall we say then that Abraham our father found by the flesh? if Abraham were justified by works he hath wherein to rejoice. But he hath no works to rejoice in before God For his request unto Sara to hazard her Chastity was a fault; as Rabbi Bechaia upon gen. 15 doth make it, an egregious trespass, a gross fault, an exceeding sin; bred from great mistrust in God; & the cause of Israel's sorrow & fall in Egypt. So he hath not to rejoice before God: Therefore he was not justified by works before God. S. james dealing with jews who then, as now, think their reverence to the la, & belief in the truth of the story, iustifyes them, showeth that they are deceived. For Abraham & all Godly show good works, to tell others that they honour God; as Abraham did: in not sparing his Son. Now, where as God said to Abraham; Because thou hast not spared thy only son; I swear, I will multiply thy seed; The very jew in Midras' Rabath show the meaning thus; by the similitude of a physician, who promiseth to heal a great man of a dangerous sickness; & after his promesses giveth a most bitter potion; which the patiented taketh boldly; & then the physician saith; Because you have so taken the drench; I will swear I will heal you. Thus the party is confirmed; & not called to a new beginning. So Abraham's manifestation of regeneration is recompensed, in a confirmation: not with the fountain of his justification. And still the Prophets require open justice; & God punisheth every sin; but less, upon charity; & in that sense charity covereth many sins. But the fountain was Abraham believed in God: & that was recokned to him for justice; as David saith that they are happy whose sins are forgiven. So Abraham was justified by faith; beleving that Christ should come of him; & should be raised from the dead, as he knew that if he had killed Isaac God would have raised him again. So faith shallbe reckoned unto us for justice; which believe that God raised jesus our Lord from the dead: who was killed for our sins: & raised for our justification. These points the Greek Crede handleth plainly; & the Greek father's▪ & Porphyry and the oracles, that our lords soul went hence to heaven. And Ben Arama, who saith; Christianes' believe our lords soul went to Hell, doth the Gospel great injury. For through infinite mention of death & resurrection, there is never one syllable of going to Hell but in one oration in john six times express mentio of going to the father. A wise writer never repeats, but with some addition if any can be. And seeing the going of a just soul to Hell, is more strange, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dwelling of God in man; or resurrection; it had been oftener handled in plain terms, if it had been true. One R. Man a jew objected unto me our Crede of going to Hell. I told him it was an heathen phrase; but meaned, as their Thalmudique to go to Paradise; & So descending in Moses joshua, judges, Ruth, & Kings, is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & so translated; & more than once translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascended. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go is translated Ascend & Descend & So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of passage; as from Nazareth to Capernaum ●aum in our Lord: & exceeding often in the acts of the Apostles: and Hades, for Abraham, is heaven or Paradise. For as Brittany containeth two parts, England & Scotland; So Haides containeth Heaven & Hell; & in Abraham set in the beginning of the New Testament, God would use Haides Luc. 16 & tell expressly that God praepared Heaven to receive Abraham the pilgrom & stranger, looking for the heavenly city. & hence the jew might have learned the meaning of our Crede: & for Paradise Luc. 23. the matter was plain; that our L. went thence thither. And no jew of Modesty would have slandered our Gospel to Mach mad: to forge better Keys of Paradise. A fantastical Black smith, not a B●ssaleel he proved. Although this article should here be handled largely in Abraham the Patron of faith; yet I may be short: because L. Th. winton proveth against Geveveans by josephus, Ignatius, justin martyr, Eusebius, Athanasius, (in his sermon) Cyrillus, Epiphanius, Nazianzen, That Haides or Ca●achthonia to Godly, is heaven; & he fortifieth Geneveans faith; that by Grek our Lord went hence to Paradise; & justly rejecteth Hell grief from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as hated of Bible, Rabbins upon Ebrew, & Attiques upon the Gospel. I showed in six Greek works left in Germany how learnedly the R. R. F. healed the Geneveans disease; who denied a going to Haides where Abraham is; Luc. 16. & all faithful souls, to cross their own faith: & deny soul's immortality: & would have all heathean, enemies for fiends; & all Greek fathers, enemies, for friends offering help. In that learned pains, fortifying Geneva, L. W. doth confute DD. B. & B. Purgatory & Limbum. And with Abraham's story Children learn Abraham's religion; for the trinity, Incarnation, & resurrection; & Paradise hence receiving the faithful, as hot fire, the wicked; & not to be waving with every wound of Hellish Divinity. The notation of Abraham is an high father of many nationes handled Rom. 4. from Genesis Ch. 17.   

Of Isaac.  
Abraham after the flesh begat Ishmael: whence came the unclean spirit of Machmad, & that nation the poison of the world. Yet Isaac, though conceived in sin, as others, was quickened with Christ: and raised, & placed in heaven with him; who being willing to die, knew that he should be raised up again; Faith was in him the stay of things hoped for; & trier out of things not seen. In Isaac shall abraham's sede be called. But Esaw of Isaac cast off God; a profane man: who sold his birthright for a mess of Pottage. Isaaks name is laughter; or gladness; the joy of the world. jacob in name is a supplanter; as Esaw complaineth, he twice supplanted him Gen. 28. He showed most plainly his hope for riches, in Christ his Kingdom; when he requested no more but diet & clothing gen. 28. job & Paul teach all to follow him job. 3. 1. Tim. 6. Yea and this Epigram divine from one profane.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Naked came I unto the world, & naked go I into the earth; & what labour I in vain; seeing a naked ●nd.   
jacob saw a lather, reaching from the earth to heaven; & God was in the top of it; & Angels ascended & descended by it. He knew that Christ was the Son of God; & that Angels should ascend & descend upon the son of man; if Herod had known so much, he had not sought to kill the lateborne King of the jew. The Trinity jacob knew; & nameth one & the same Angel that wrestled with him, the Angel that would bless joseph; & the God of Bethel. And he taught his twelve Sons not to say: who can go up to heaven to bring Christ down? or who can go down into the deep of the earth, to bring Christ from the dead; but to believe that the God of Bethel would come man of him, & of juda: & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul Rom. 4. translateth Es. 53 after the 70 would pour his soul to death; & be recovered from death; as Isaac in type; & go from the cross to the father; & that all the faithful should so do; as the new Testament teacheth continually; That Isaac Ben Arama after old Siphri might be ashamed to say our Gospel believed that either the Prophets or old just, or our Lord ever went to Hell. The Church never believed that; But the Devils here triumph over such teachers. God left his word sure: & teacheth nothing in corners. And they are gods hated for Learning that dream of proving rules of faith from corners. The patriarchs rested in the incarnation & resurrection. And our Crede Goeth no further for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any passage, up, down; Ether term is common for journeys in all authors & all Kind of writers speak so; & Haides most be told incessantly to Babes that it is heaven in the light part for the Godly; as in the dark part hell for the wicked. The dull & unthankful wights that rave against this, shall see Isaak & jacob in Abraham's bosom in Haides; but in their course they hast up to Gehennia.   

Of judah & his brethren.  
The twelve patriarchs might have taught Herod of what nature the Kingdom of Christ was. Reuben saw nothing here but Sorrow. Yet he liveth Eternally & passed from death to life; simeon & Levy heard of a curse upon their trespass; judah's confession of fault by sham● found glory: that none but such a judah shall have praise of God; and as john the fourth was dearest to Christ, so he to jacob most glorious. All the rest had their sorrows for joseph; when some said, come let us kill him; as the Scribes, of Christ; & Benjamin became Benony a son of Sorrow: For loss of his brother; & printed his sorrow in his sons name: in Ros & Bicrj, Gall & biternes have I for my Elder brother & josep was among his brethren sold for sickles by judas advise to save his life: bus Christ by judas to loss of life: joseph in durance betwixt two, told the one of salvation, the other of death: so Christ told the one in durance with him, that on the right hand, of joy: & left the railer to perish with the scribes: & the other ravers: that set their mouth against heaven. Briefly all the patriarchs were bishops for their families: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using all care to teach theirs from their father's speech what Sem or Melchisedek learned of Mathusala taught of Adam, of the holy trinity: & how Christ by death should vanquish him that had the power of death. They would not miss to Catechize their sons in these points: & how our Lord should come of juda: the king of glory, the eternal, the framer of the world, of that poor shepherd, to be a man: to have his tabernakel in us; to look throw the windows within our wall. They did feed upon his flesh & blood, comforted in sorrow by this hope. As joseph gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed his brethren. So all good Math. 25. give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed their families souls. In one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never used afore but in joseph with the 70. our Lord his gracious tongue calleth us to the patriarchs story: to look to heaven, not unto Thalmudiques' Kingdom in the earth that God cursed. S. Matthew requireth so much to be considered in these patriarchs; to mark by induction through them all, the nature of the Kingdom of heaven. And for that use they are so particularly set down. Otherwise their pedigree was well known from other places. But Christ would have us to mark that these were the sons of Adam in whom the Eternal wisdom delighted.   

Of Phares  
Midras' Rabath noteh upon Genesis, how God played delitefully with these sons of Adam. jacob was busied in mourning for joseph, as being dead; joseph was busied in his afflictiones, the other patriarchs were busied in their marriages, & the blessed God was in disposing counsel how Messias should come of Thamar; of Thamar, a Chananean: of Thamar, judas daughter in la: of Thamar, by judah. Again Phares striving to be borne before Zara, (who first stredched out his hand) hath his name of violence, showing at his birth that he would lay strong hand upon the Kingdom of heaven; & is a patrens for all, as jacob, to strive for the Kingdom from young years.   

Of Ezron.  
Fzron is by interpretation the mid of joy; as Eron was borne at jacobs' going to Egypt; 215 after the promesses & 215. before the Pascha. jacob knew that years 400 from Isaac's affliction which was thirty after the promise, Abraham's seed should come from Egypt; & the promise was 30 afore the affliction, when Isaac entered six years & 55 after, jacob is borne; when Isaac is 60. & at 130 he goeth into Egypt so 215 were spent in Chanaan; & Ezron was borne at the middle of their hope The notation of his name would have lightened their darkness who thought that the dwelling of Israel while they dwelled in Fgypt, was 430. years. The meaning of the Hebrew text is open in my consent & advertisemen to; they that will, may fetch it thence. Where I brought demonstration that Mose● should be dead forty before the la, by Genebrard: who would have Israel 430 years in Egypt. And I cited old Rabbins moo● than one, for 215 & 215. as in my Hebrew work dedicated to Prince Maurice. That also I turned into Latin.   

Of Aram And Aminadab.  
The immortality of the soul was taught by Abraham, Isaac, & jacob, by speech of their peregrination; showing how they were strangers in Chanaan; & looked for an heavenly country. So joseph, swearing his brethren to bring his bones from Egypt, showed that he followed Abraham's hope. And Genesis ending in joseph's bones calleth all minds to Ezekiel's valley of bones, & to the general resurrection. So Aram & Aminadab in their notation, teach the souls eternal happiness; Aram is high, as Israel base in Egypt, was high in hope of heaven. So Ammi My People Nadab is noble, looketh to the nobility of the fathers from Adam to No; wherein all faithful are twice noble. Diodorus Siculus commendeth Egyptianes' for their resolute opinion that Souls in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had flourishing soils for the Godly; & a prison for the God less. And Homer the Eldest, & Plato, & troops, Elder & later Greeks, are truly reported; to have learned that, from Egypt. Now from Israel did the Egyptianes' learn the same. As our learned, Clemens, Eusebuis, Theodoret, & who not, a●● taught. And from the days of Aram & Aminadab, the high and noble in Christ did the Egyptianes' learn, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato saith. The soul aeides unseen, goeth to the Aïdes, a place noble & pure & unseen, with good journey, to the good & wise God. Now the proud heathen trimmed themselves with the ostriches of Israel, all in mind as Aram & Aminadab in name. So when the Romans flourished in learning their best from Tully down 300 years showed small resolution for Souls immortality: until Christianes' in our Symbolon or note of faith taught the true foundation of a sound common weael; That the just crucified to death went to the father, by the holy phrase: to Haides by the heathen; where Abraham's bosom received the faithful. Abraham's bosom in Haides, as josephus or Ireneus, or justine Martyr, or learned Caius teach. For the work is fathered upon all these. john of Zorobabel & other poor taught Luke of Anti●ch & Theophilus the Souls immortality. And the Devils at the last could not retain their authority for wisdom but by the same philosophy. Porphyry a friend of the jew, & joining with josephus for Haides to be the heaven for the godly: & not ignorant what our Crede spoke, & as good a Grecian as ever could be, & with the Devils an enemy to the resurrection of Christ, yet recorded from oracles that Christ went hence to heaven. His words are worthy to be cited Thus the oracle speaketh of Christ: Euseb. Ap. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
That man's soul in Godliness passeth all souls; and the soul of the Godly goeth to the rest of Heaven.  
In that place of Porphyry Christ is called of the enemy Porphyry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Godly & a dweller in the arches of Heaven. But he said Christianes' were mad that held him a God: for he knew not that God was in Christ.  
And if he had not known full well, that Plato would have made him ashamed, if he had denied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a most happy passage to Heaven, he would not spared wrangling with Christianes', if they had taken that article in any other sense, than this absolute meaning, that all just go hence to Heaven. In Cant. 6. 12, My soul hath set me in the chariotes of Ammi Nadib, my people the noble; So all Godly be Aminadab, as the latin translation speaketh; because they teach Egyptianes', that the faithful in Haides, be in Abraham's bosom.   

Of Naasson.  
Naasson hath a badge of faith in his name; that he should have EXPERIENCE how Israel should come from Egypte. So they looked to the very year when their deliverance should be. As since Babel fell, they reckoned year by year, how near they came to the kingdom of Christ. And we should not be as Parrots, to regard the bare sound of name, but to know what the notation told.   

Of Salmon.  
Salmon showeth in his name that he should come into the rest of Chanaan. Naasson died in the wilderness. But had great glory in the offerings: appointed first, as father of Christ. To Salmon Rachab was married; who had greater faith than sixhundred thousand of Israel; for she believed that God would give Israel the Land of Chanaan. S. Matthew citeth for Rachab private records; as S. Paul had for himself up to Benjamin.   

Of Booz.  
Booz cometh next; having a name fit for one that would be a pillar in the house of God. By it Solomon termeth one of the two pillars; Boos, with strength, jachin, he will settle. Ruth was married to him, aged as an Abraham: & in Ruth leaving country, Kinsfolk & father's house, lot is revived, who following Abraham out of country, Kinsfolk, & father's house was fellow in the blessing: by Ruth that did the like.   

Of Obed.  
Of Booz & Ruth cometh Obed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stay in old years, to Boos.   

Of jessaj.  
Of Obed cometh jessaj. His name is substantial; & is honerably mentioned a father of Christ; the root of jessaj. He had many valiant sons; & again Seruiah his daughter had valiant sons; as joab & Asael.   

Of David.  
Now David is one most glorious. The letters of his make, Christ his name; BELOVED through salomon's songs. To him Christ is promised with an Eternal throne. That is; in the world to come. 1. Chr. 17. He, while he was afflicted, was godly; at rest, he fell; in Vriah, & Bathseba; To be an example for all that shall believe. And this much for the natural fathers of Christ; all, teachers in their carriage, of the Kingdom of heaven. And Bathseba the adulteress▪ rarely Godly in the end, is a grandmother of Christ; celebrated in the psalm of repertance. 51. & pro. 31 & all prophets are in the Kingdom of heaven. Lu. 13.   

Of the Kings that were not fathers to Christ.  
Solomon & his brother Nathan were sons of David, by Bathsheba; But knowledge of the holy trinity, & of Christ his incarnation & resurrection made them the best souls. And all who blame them for sudden in●●mities, & commend the● not for their heavenly virtues, shall not be of Christ his brethren. Solomon glorified God in his infirnite wisdom; comparing things visible to show the unvisible of God; his eternal power & God head; & speaketh of the Eternal son Prov▪ ●. how his delight is in the holy sons of Adam: as he governeth his people's state in a most pleasant frame: that the blindest may see a clear provocation of all to salvation. His grea● power, & building of towns▪ suffered not his heart to rest i● the night; & his women only overrawght him: to suffer, & by his charges to build, Idol places; where upon he saw that Gods threat would overthrew his Kingdom; & before, he knew from Moses, Deut. 28. that the Kingdom should be overthrown; & that in a strange country juda would pray looking toward the temple Leu. 16. 1 k. 8. & God would hea●● them. And when by his practice suffering Idolatry, he occasioned the renting of his Kingdom; & foresaw destruction ●f temple, city, common weal he writeth his Gospel, That al● under the son is vain, & the Kingdom of Christ is not of this world; but the promise of the Eternal throne to David, was for the world to come, that we, should look for the la●● judgement. Herod should most carefully have learned this much; when he first learned the story of Solomon. who was the first & last that had all this world at will; to show that Christ his Kingdom is not of this world. And yet this day the jew look for a pompous Kingdom; as I have laid down their words, in Ebrew & English, to Ecclesiastes▪ And salomon's case alone might have taught Herod, Pilate, Caesar's & concision that the Pomp of this world is not fit to breed poverty in spirit; to breed morning, to breed meekness, to breed hunger & thirst for justice, to find the Kingdom of heaven when the whole fowertene pilgromes in this world following heaven in a quiet private hope could not move Herod, all being our lords fathers, & all best▪ in pri●a●e state, the first turning aside from his live noble in the vanity of this world, & leaving no hope for others to come near, should have warned that ' the King eternal unvisible blesseth men only to his unvisible Kingdom that is not of this world's. So Herod had not Killed the young children; nor had come to such an horrible death as josephus recorded, to have showed an entrance to his Eternal flames: because he would know what the Angel & Daniel taught the Persian sages for the Kingdom of Christ.   

Of Roboam.  
Roboam being forty when his father was fifty two; as jews universally & old Greeks from them do gather his whole life, might well be known of Solomon, & touched in Kohe●●th or ecclesiastes whether he would be a wiseman or a fool. A fool he soon proved: & could not rule that which his father's gate & maintained by great care. And his mother Namah the Ammonite was not like Ruth the Moabite. And we should not hope for both Lots daughters to be rare; without special warning from God. Now Roboam was vexed by war from jeroboam all his time; & left for Herod a warning that Christ his Kingdom should not be like his; & that the sages of Persia came not by daniel's Chronicle to look for such ● King. Abia his son is well coupled with him, to give warning of the same.   

Of Abia  
Abia walked in all the ways of Roboam: a second warning to Herod that salomon's house would not be upright with God.   

Of Asa josaphat & the rest  
Asa good, yet imprisoned the Prophet, a Pope father or Bishop from God; as if he had imprisoned Christ himself. josaphat a good King made bad affinity with Achabs' house that joram should marry Achabs' Daughter. Iezabels also she might well be. Athalia is the woman. Another jezabel. Hence joram killeth his brethren his own bowels: & his Moth●● jezabel, as well she might be, killed the prophets; & the lo●● some muckhil, that her name soundeth, dreamt to kill the ho●ses and chariot of Israel: Elias the new Enoch. Then follow exemples for Herode; to know matters to come, by former notoriours. Two & forty years Omries house was a plague to Israel; & ochozias King of juda aged 22. when his father died at forty, in the first year of his regne, fell by partaking with Omries' house against jehu, fell to be Ben, in the guiltiness of the forty & two years. Esra cunning in Ebrew, when he penned the Chronicles, little thought that men would be so barbarous as to make him aged 42. & two years Elder than his father, whom the proper story of the Kings written by jeremy, made aged 22. for the same year. Ezra a repeaters, penning the story eloquently, of one caught in the guiltiness of the family so long wicked & caught in their sin; in the two & fortieth year. The spirit which beautified the heavens, would have the story beautified with Eloquent Ebrew, that they should be Barbarous that would not mark this to the bottom. Now Herod might see in Athalia fit Motherhood for Antipater's son. Such a wife was fit to be Herodes mother. & Herod might know by her end what his own would be. And any might see that a Kingdom given over by God to the sword of Athalia, was not of that throne which God promised to David to stand for ever. Athalia Destroyed all the seed of Roboams mother the ammonitilh, that might be Kinge● for her children by a former Husband; except joas whom his aunt saved, being an year old Who is called of God six time● at the lest for propriety son to ochozias; a miserable some to a miserable father. joas the Cain killed the Prophet zachary that prophesied of Christ his Kingdom: killed him, betwi●● the altar & the temple; where none but sacrificers might come; The wight most unthankful, & Gods hated killed him who s● father by his wife saved his life. Herod might see & the Pharisees might see themselves the sons of this Cain joas; when they would shed blood speaking more forcible than Abel's.  
Touching a forged Table, pretending to reconcile S. Mat. and S. Luke, bringing joas & all after him to be holy-fathers' & our lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; attributing folly unto the Eternal wisdom of God, to bring the most holy, of the most wicked: I gave advertisement, & as I here, through Britain, it is well taken. Other countries also have it: I would wish them also to mark these short speeches.  
They, who vuold make the Apostles to teach all Thalmudistes, that they sinned, holding joas and all after him, to be of Solomon; and not to be holy men in S. Luke, termed by other names; pass Machmad infinitely in all extremity of impudenty: and Lucian the Dog would say, the wheston was won from his true story; by them who vuold feign twelve men together, to be Kings of two names; and the one kind never ●eard by the learned of that nation. I hope D. B. will hold this true at the last: and who could ever have thought, that reasonnable wights would ever print or buy such a Table. And the misery of the family, might teach Herod, that Christ's his Kingdom vuas not like theirs. Where Ochosias, joas, Amasi as, were all three sent up to Haides by bloody death, to give account before Cod's Throne, of their Sceptre; and the pleading there at judgement vuold be as tolerable for the Kings of Acab by father, as for them, thence by mother; and S. Mat. leaveth them out, as a shame to be named in salomon's house; & unworthy of reckoning in the New Testament. And here he teacheth Herod and all, by silence, more than any by any cries, that none heavenly minded, vuold bring Christ the King ●rom such, or from such a Kingdom, since David written; Thy Throne, o God, is for ever & ever: the Sceptre of thy Kingdom, is a Sceptre of righteousness: thou lovest justice, and hatest sin. Therefore it is most evident, that God thy God hath anointed thee with ●yle of gladness above thy fellows. Yet in the sixth generation from Acab the wicked, King Azarias found mercy; aged 4 years when his Father was killed; and was ruled by the Council, about 12 years; and so somewhat better brought up, then if he had been ruled by his Father. Yet he died in a Leprosy, for offering in the Sacrificers office, in Christ his Kingdom; in which office Sem the great by the name of Melchisedek, was described a Sacrificer in phrase still abiding, as still alive. Azarias should have learned that of his Father David; & that none of juda werto come near the altar. By Law death was the payment for the action: for endeavour a Leprosy broke out in his forehead: unto his death shut up from common company. And by this punishment of salomon's house, Thalmudiques should have learned, that Christ should be a King in an higher person & office; as the Eternal, the brightness of glory; having all the nature of God in him; who carrieth about all things by his mighty word▪ & by himself performing a cleansing ransom of our sins, should sit on the right hand of God. Unto such a King Herod & the Scribes might have looked, & to an Eternal thro● for themselves. And in this age God showed a shaking of salomon's house. In the year that Vzias died, the glory of Christ filled the temple, with a smoke of anger; & the posts of it trembled by the terrible earthquake, mentioned by Zacharie; at which the people fled. Then Esay seethe Seraphin in the temple; Angels representing the Chaldeans whic shall burn the temple; & i● taught of ten calamities to come afore the last destruction; which I have ordered in tables in my Consent. These terrors made joatham a good King: but Achaz would not believe, as did Eve, that the Son of God would be a man of a virgin. He had be● well plagued by Pekath; & his children were kiled by the arabians. Ezchias was a good King; but after deliverance from Sanacherib famous in Herodotus, he showed the Chaldean his wealth; as having some trust in it; & is told that his posterity (by daughters) shall serve in Babel's court. Manasses that sawed Esay, saw all sin & slavery; Amon was soon killed; holy josias, for wicked subjects was killed: joachas died in prison: joakim was captived▪ and cast away unburied; jechonias was kept. years 37 in close prison. Sedekias' eyes were polled out. And his children were killed; & the state felt jeremies' Lamentations. And now let us come to the third fowertene.   

Who made the third fowrtene;  
These be the third 14; Salathiel; Zorobabel, Abihud, Eliakim, Azor, Sadok, Achim, Elihud, Eleazar, Matthan, jacob, joseph, Mary, JESUS▪ These be called the holy of the most high Trinity. Dan. 7 The Chaldean golden head was beaten to dust, the tree had the axe set to the root, the Lion was cast into fire, for afflicting these. So were used the arms & breast of silver, the Bear in the troubled sea, the Ram, of Madai & Pares; for not tendering this family; so the grecians whole in Alexander & his sons; soon rooted out▪ came to nothing, for Tyranny over the nation where these should have been honoured. So the Ptolemies in Egypt, the south to judea, and Seleucidae of Assyria north, both challenging judah, & fight still with double camps in juda, so wasting it, perished for injuries unto these. These Greeks whole & parted wereall the Image after the breast & arms. The Leopard & the fourth beast, & the whole Buck. And seven times be every one of these set forth in the Prophecy of Daniel. The gracious Prophet so describing the afflictions of the third fourteen. And jesus in Daniel cha. 2. is the stone which beateth the great image into dust, one like the Son of God. Chap. 3 one like the Son of man coming in the clouds: chap. 7. Messias, or Christ, the holiness of all holiness. Chap. 9 Michael chap. 10 & 12. And the holy Prophet D. should be compared with this last 14: touching, Herod jews & Caesar's, that the Kingd. of Chr. is not of this world. And the whole book which I Ebrewed for jew, goeth upon the house of David, and chief toucheth these last fourteen; and may profitably be joined to the Commentary upon the Parcels of these tuuo Evangelists. And this much for them; profitable, as I dame, for all study touching our Lord's Family. Certain further helps shallbe added as time serveth. But thus endeth the explicationes of both Evangelists, fo● our lords Fathers and Predecessors in right of Kingdom.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Positiones explicative of matter tow ched briefly, and first against the slander of Isaak Ben Arama; saying untrulie, That our Gospel teacheth that the patriarchs had no● the perfection of joy; but were in Hell, and that Christ went thither to redeem them. Thus he writeth upon Levit. 26. fol. 205 of the Venice Edition.  
The first occasion of the jews fall; and the harm that cometh by it;  
SAINT Paul speaking of the old faithful, hath been mistaken of Christianes', some, for these words; ch. XI. V last. All these, glorious by faith, received not the promesses: God providing somewhat better for us: that they should not have the fullness without us. It is evident through the whole Epistle, that the Apostle disputeth on this; That the Fathers were taught in the old time, of Christ by the Prophets; in sundry manners; but at the fullness of time, he spoke by the Son, that God made him Heir of all; by whom he made the v●orldes. But some Christianes' thought he spoke not of doctrine; but of joy to the Faithful souls gone hence; that the old Faithful had not the joys of Heaven at the first. Upon that, the jews infer that we taught the patriarchs went to Hell▪ If they went not to Heaven. And that could not be true, that Abraham and Moses, so familiar with God in houses of klay, should not have grerter familiarity after their souls were freed from the corrupt body. This error of Chrysostom's upon▪ Heb. XI. the jews vexed.  
Ever since chrysostom vexed them for Dan. 12; and limited times for affliction under Antiochus; and limited for years 400. Gen. 15; and years 70 under Babel; and so 490; Dan. 9 under Heathen. So that God had limited time of hope. Ben Arama cited an old work named Siphry; who vexeth us now a thousand years; whence Machmad might fain righter keys of Paradise; and strengthen Arrianisme: as Arius, in Athanasius; that if Christ went to Haides, He had not the highest joy. And thus jews help Machmad, by mistakers of S. Paul▪   

the 2▪ occasion:  
To this day the jew continue the slander by the Crede; ill translated through all nationes; and badly expounded to disturbance of all Faith. To answer them we must show that by the New Testament, our Lord and all just went hence to Paradise; as the Church did always expound the scripture; & the Crede.   

the Church of England's faith:  
First England shallbe cleared, which alloweth and commandeth the R. R. F. Th. Bilsom Bishop for his sermon: where he handleth scripture & Fathers: & proveth by both, that our L. went hence to the high joy.   

D. bilson's proof by scripture from his sermon fol: 219  
We have no warrant in the word of God to fasten Christ's soul to Hell, for the time of his death, that he went not hence to Paradise to the unspeakable joy of the Faithful: Thus the R. R. F. commended for one of the best of England; showeth that all authority will, that all faithful went hence to Paradise▪ And if any jew say, England holdeth faith without scripture▪ Nabal is his name, and Nab●la his fame for folly haunts him▪ & for a fool we will taunt him:   

An other unvincible proof brought on from Luc 16, for the term Haides, which in Abraham's & Eleazar's joy, is a feasting  
Thus from D. bilson's words a full syllogism may be framed: of truth unvincible;  

If our Gospel place Abraham in Haides in joy, as th● wicked in torment, Haides must contain Paradise for Abraham, as Gehenna for the wicked.  
Now, as josephus, so S. Luke, makes Abraham boso● in Haides: & the place of torment: on high both; a● all jew confession in Cether Malcuth fol. XI  
Therefore D. Bilson proveth Ben Arama to be a slanderer; and himself a R, R, F.   
A second syllogism often printed, breaking all Europe. a work of john Cant. & Th. Winton.  
The place which received our L: soul was Haides of the Crede, Ioh; Cant; and all Greeks:  
Paradise received our L; soul, Th; winton, Law, & Gospel, & the old Greeks & late reformed Churches.  
Therefore blasphemous jew may see they slander us; & we conclude plainly, the sound in Divinity & tongues as the BB. & Nobles of England, BB. in their place by the scripture tongue, we conclude, that Paradise is the Haides of the creed; & Ben Arama slandereth, teaching that the Christian church ever believed our Lord went to Gehenna. Never went he saith the Church, so believed we, that he never went; but went to Paradise. And thus our R. R. FF hau made a syllogism of high esteem: that moved all Christendom to yield unto them The rarest in France, now ten full years since L; W: made Paul's tremble at his syllogism, honour and celebrate this conclusion; That the barbarous translation, to descend to Hell meaneth in learned speech, fitted unto the most eloquent Greek of the Crede, plain to all Grek countries, a going up to heaven. The rarest in Holland, the flower of Leyden, follow our Ecclesiastical Bishops, Other in policy, Bishops of good calling; The best of Frisia, Westphalia, Steinford, and flower of strangers in Marpurge, and the whole Churches in Francfurd, and the learned of Hanaw, and the rarest in Eidelberg, whose letters be at Hanaw, yield unto our Ecclesiastical and Political Bishops: teaching or allowing this conclusion; And the Senators in Geneva spoke to the penner of this syllogism; upon demand what our Bishops thought of their; D: Beza and such, upon awswer said, Deus benedicat tuis studiis; Damus tibi licentiam imprimendi quicquid voles: Also Nicol; Serarius a principal jesuite, being thrice demanded, what should be answered for Pope to jew: thrice written: the Pope never believed that our Lord ever went to worse lodging than the patriarchs had; where Athan. Basil, Cyrillus, Theod; place them▪ who in all their wise thoughts place them in the highest joy for men: upon David's Psalms: Basil upon Psal. 15 in his ●olume. The other in fragments printed by Commelin; and so say the best Divines in Theophyl. upon Luc 23.   

of Athanasius seeming to differ;  
Because Athanasius saith of our Lord's Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some thought, that Porters of Hell were here meant, but they are deceived. For the words being of the lxx. job 38. can mean no more than doth the Hebrew there mean. And thus goeth the Hebrew in the words of God to job. cha. 38, 16; Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death? The te● hath no more nor less than this. And this later is Greked as I cited. The Jew which translated job, was excellent in Poetry; & by veres might be Prophet's scholar: to Aggay and Zachary, & know that Christ might tell job thus; Thou hast not seen the state of the dead; but in manhood I will break these bars; by a resurrection that shall never again see death: as shaking the posts of that house. So Athanas. amazeth none learned. And thus Athanasius striveth not with the syllogism of the R. R. F. when judgement in Ebrew & Greek is used; Otherwise a jew, or one bend to help Machmad for new keys of Paradise, might find a trap to himself, and to as wise as himself▪ But none, that can call the Greek Father to the lxx, & the lxx unto the Hebrew, will be any whit moved. And if any Alexandrean jew or Machmadist took offence at Athanasius to breed new keys of Paradise in despite of our Gospel, he hath felt judgement. Athanasius saying, that our Lord went to Haides, never meaneth that part of Haides which is Hell, but that part which the faithful held; whom he placed in high joy. Whither if he had not gone, our souls should never come to their bodies. And so all the Greek Father's answer Arrianes, objecting as a baseness the going to Haides; where yet the faithful souls be, as the most learned Photius speaketh in Oecumenius, upon 1 Cor. 15. One D. ignorant of that, spared a truth to the K. of three Kingdoms; for want of surveing Hell as aright. But yet he joined to the making of a good syllogism, the best work that ever was made by our Bishops, the best to stop wicked slanders of jew for Machmad, against the Gospel. And all expositiones of the Crede out of this sense betray not only the Greek Fathers; whom if jew and Turk foil, all is gone, but betray also the Gospel; which will not be defended by Hell-forget torments, rooting out all authority of Divinity, of Ebrew, of Greek, of conscience in speech.   

of a third syllogism; which the surveyor in an Enthymeme made unto the King.  
The usual Greek must be holden the Credes meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to Catelthein ●is Haidou in the Godly, is a passage to heaven by usual Greek. Therefore a passage to Heaven is meant by the Crede. Ih. Whitg. rightly held Rhodaneanes senseless, that embraced not the Proposition.  
And B. Winton in second thought surveyed that by the Greeks the phrase meant the soul's common lot: to have distinction by the quality of the person; Paradise Haides light for the good; Tartarus darkness for the other. For the assumption, I commended to the K. 145 Greek Epigrams from all sorts of Greeks in An●hologie: where all countries and ages show uniformity. And so three syllogisms, the R. R. F. hath made against Ben Aramas slander; Syllogisms all unvincible, ye though, he himself would go about to overthrow them, he never could; they be so fortified; for Geneveans good; if they had one drop of thankfulness to accept it.  
I mentioned Scripture, to prove going hence to heaven; & that Abraham, Isaac and jacob & all faithful be there; but I hold all Britanes rude, that know not so much; yet the simple may take these; Mat. 8, Luc 13, john 5, Luc 23, 2 Cor 5. 1, compared with Lev. 26 10, Heb. 11, where Abraham desired the heavenly city; and God had prepared it for him, and Eb. 9 & 10. I cited in my reply against a Patroclean dream, and worse than Patroclean, for he feared not, but desired Hades. And now I need not cite more places. Reason would tell, that all use little reason, that reason not thus; seeing the Apostles infinitely cite of our Lord's death and resurrection, and never have one syllable of going to Hell; they be of infinite impiety and contempt of God, that dare write of a going to Hell; seeing no Prophet repeateth a former matter; but with some change, if the matter suffered any more to be spoken. So all these repetitions be stained, by the unlearned vightes, that honour Hell against all God's wisdom; and against Christ his words, that six times in one sermon saith, I go unto the Father; Who would ever think that Christianes' should so contemn God; or Scholars be so barbarous, or men so senseless. Now because the senseless barbarousness pretendeth English custom from Davus in the marked take Positiones for the term descending; & the term Hell; then I will return to the Greek Fathers.   

Of two words, Descending & Hell, how the unlearned & unstaid do turn aside.  
The terms Descending & Ascending are usually taken for passages: where the ungrounded barbarous ignorant of usual speech, make ship wrach of faith. By these particularitez they may be instructed.  
Descending to Egypt, Gen; 262; and joseph Hurad was caused to descend to Egypt, that is in our Church Bible: joseph was brouhht to Egypt; Gen: 37; So juda went from his brethren; Ebrew jarad: Descended; And so infinitely in Genesis for passage to Egypt  
And usually in josuae borders of land reching or going from town to town, are said to descend:  
And it would weary one to reckon the judges or defenders phrase of Descending, for going to an exploit;  
In Samuel▪ kings and all the stories, Descend is the usual passage; and so Ascend; as Anabasis expeditio Cyri.  
Some time it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go, by the lxx, Gen. 43 5, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 294. To go, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass through. And in double active; to cause to descend up the Ark; that is, to carry it. And the lxx translate it; to ascend Ruth 3 3 Io. 13. So jews and jew like may be answered: that the term Descending is plain for any passage; and all passage of souls hence is ascending Koheleth, or Eccles. 3. for they return to God, Eccl. 12.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sense, for passage from Nazareth to Capernaum; passage to Samaria, Cyprus, Seleucia Cesaria Antioch, from Macedonia: likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas; for passage away. So scripture should muse▪ slanderous jew & jew-like barbarous. For the other word Haides is known to milliones in Brittany; and both together heard for 3000 years use to mean a passage of soul to God: & in our Soil they are holden barbarous unlerned, that daregape against this. Shortly Germany will so stop jews railings, the wicked helpers of Machmad. Let us mark Hades in the New Test.   

Now of the word Haides or Hades, Hell in common sense, but never for to particular, Gehenna.  
The R. R F. cited thrice where God written Gehenna, Mat. 5, twice, & ●oonce; in all these places, he cited Hades, as though it had been there▪ not regarding the Test. which God gave us: but making a new from his own wise head.  
Yet all human records, all together, all laid in a balance● are to S. Mathewes thrice Gehenna, less than the dust of a balance. The true term Gehenna, being a Thalmudique term for soul's place, confirmeth the jew common place, who most learnedly teach, that the Hebrew never nameth place of joy properly; or of torment. Thus both are taught, Lev. 26. If you keep my commandments, I will devil amongst you. In Paradise, saith the Rabbin; by a borrowed speech from Adans' garden. If ye keep not my Laws, my angry face shallbe upon you, Where? before the throne of God, and the Lamb, Apoc. ●4. on high. Cether Malcuth; as the jew in propriety of speech express their mind. For their Midras' or fabling commentaries, they have a rule; that none may stay upon them. And he that cited them showed in few words, that he was a babe in judgement. When the Zohar agreeth with the New Test: than it is certain old sage, not late discanters bred the speech. Aben Ezra checketh mightily the common Midras; and commonly and notably Pref: to Moses; The valley of Hernnon near jerusalem was a place where children were offered to Devils; brent to death; And the old holy Rabbins borrowed that term, to express Eternal torment; and our Lord confirmeth that, and their judgement therein, for all their vein in the Law; & layng that down once, twice, thrice, he teach●●h all learned, to keep that term in all translationes. All bodies shallbe cast to Haides; for it is the grave to the body; the miserable bodies only shallbe cast into Gehenna so the R. R. F. would by Greek of his own making have marred all faith.  
To forged texts I need not to answer. The Pentheus in Euripid., that seethe a double Thebes & a double Sun, saw one; but this Pentheus seethe none. But where Haides is in deed, he shallbe answered. The builders on the rock were not hindered by the gates of Haides. They feared not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pass to the grave, death, and region of souls, as A thanasius speaketh. Capernauni Hades is in Ebrew Abne Borachia; the stones or clods of the pit; where bodies without life lie, a child might soon see so much Hebrew & Greek; and Scheol for building tents cattles and men's bodies num. 16 had no worse. A sound Divine will not say, that all men dead there, died the second death. Abraham's Hades, I often handled. That in 1 Cor 15 nothing helpeth the wicked; there for bodies it is the poison of Rottednes; Keteb a plaguey air; Ps. 91, and Rekabon. Rottednes are centron sting in the lxx, the common sting of the body: and Hades to the body is but grave and death. And there Hades to the soul, as the most learned Photius in Oecumenius teacheth, containeth all faithful souls until the resurrection. wicked and barbarous wrangling with Scripture breedeth fuel for Hell. Death and Hades whereof Christ hath the keys, as the Rabines speak, should not take john before the time, as Arethas saith Ap. 1. Hades that received Cesares and their troops, had been no news to the serpent's seed to be soul's Hell; a gulf of burial was there meant. When the sea and Hades giveth up the dead, the grave, and air as Origen and Methodius think, yield the bodies. Andrea's saith truly, though less fitly for a vision; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The place which receiveth our souls is Hades, there the wicked are Death and Hades, Apoc. 20, as Arethas learnedly expoundeth the place; and they are cast into the Sea of fire & Brimston & second death. Elihu was not bolder to say: Men of heart would speak as he; then the penner here; that grecians and Ebricianes, sound from childhood, will speak as he; that Haides is never hell in the New Testament. But their tongues are set on fire from Gehenna, that so teach; Haden properly to mean Gehenna Hell, either there or in the Crede. None can deliver his soul from hell, Ps. 89. all faithful shall deliver their souls from Gehenna. So our Bible's ne●er mean hell of torment: but when Gehenna is in the Greek. Never in all the old testament; but by consequent; that death to all the wicked, commonly an hasted Scheol, or hades, hath Gods-hated in Hades the place of torment. An this much against the speech of davis in the market for the true meaning of Descending & Hell. Now let us go to learned Euseb. where Haides is most nobly handled & by B. Winton for Geneva: where they could not help themselves. And now the R. R. F. his authors will confirm for poor Geneva all that their hearts can desire: & more than wicked jews wish to stop their unclean mouths foaming out their own shame, as raging waves of the sea. Liars & railers against all honesty.   

Of Eusebius how B. winton citeth him: so that he might stop jews unclean mouth.  
Eusebius is cired by L. winton, speaking thus Eccl. hist. lib. 1. Cap. 13. He raised the long laid in sleep; & broke the brickwall, that never was broken afore. Here the raised be the just: & from Haides: & the difference is; that their bodies never more returned to Haides. That is meant by breaking the brickwall unbroken till then. Here Ben Arama might be said to have a brazen hard face, if he would gather a going to Hell, or the long dead to have been raised thence: they gather well & truly, that the souls were raised to their bodies from that part of Haides unto which our Lord went. But because all heathen should tell what Eusebius should mean: & they would say he m●ant heaven by Haides: & Eusebius doth so expound himself; B▪ winton might tell Ben Arama, that Euscbius would tell Siph●i & the Alcoran, that they greatly injuried the Gospel; to gather Hell where heaven is plainly meant. And herein B. winton fighteth for England & Geneveans, & their partakers, that the old just, & our Lord, went to Hades where Paradise Lieth. Geneveans wish Greeks for that; & the BB. of England cite authors that will suffer no other meaning for their words, And the right referend fathers should be the scum & scum of the world, if any jew learned in Ebrew & Greek, as all aught to be checkers of Bishops, if he could prove they meant hell, where the auctors meant heaven. perverting so grossly, & so crossly for to make their Hell from Eusebius Ecc. Hist 1. 13. who meaneth heaven Apod. 3. in handling the same matter by other terms. So Eusebius doth expound himself; that all might be Hesiodean old sucklings that should mistake him. Also B. winton might prove that Eusebius meaned as jew for soul's place by Citing the jew Aristobulus, The Peripatetique as agreeing with Christianes', & citing heathen poets of our mind: in praepar. Euangel. li. 13. fol. 401. in these words.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sum is; from Empedocles in Aristob. The jew allowed by Euseb. saith; the Godly going hence are happy with divine wights in the same dwelling. Thus the Athean jew was a liar & a railer against all duty by B. W. that blaphemeth us, in teaching that the holy went to hell.  
So Eusebius, B. wintons author being sound expounded stoppeth jews mouths; & teacheth, that Christanes have jews & Greeks for them; that the good departing hence are with the happiest. And Eusebius was to make good to heathen, the judgement of Christianes' in common plain agreement; & not to be a wicked sophister speaking as to the heathen capacity; & yet having on thing ready in his tongue: & an other thing hid in his heart. A jew, or worse than a jew should he be that would then pervert Eusebius seeing he teacheth so plainly, that the godlies going to Hades meaneth in jew phrase; an adjoining unto the Fathers; where they are equales to Angels, as Philo speaketh of Abraham; how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No Christian checketh Philo for this. But some had, if they were of an other mind and durst combat. Therefore jewee should hold the best   

of Gregory Nazianzen for tartaros and Catachthonia: wherein Epiphanius & Cyrillus, & S. Paul Phil. 2 be expounded.  
If any Buzantian and jew, angry that chrysostom drove them there to shame, wol be revenged also of Gregory Nazianzene, wished to be Bishop of Constantine's City▪ and in great election, would quarrel with him for Tartarus, or Catachtonia, in which word Cyrill of jerusalem followeth him, with Epiphanius, or upon S. Paul's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answer is ready. These auctors, which meant that our Lord went hence unto the happy, are cited by B. Winton, for the right meaning of the creed; who expressly telleth, that no scripture denieth the going hence to Paradise, in ser. fol. 219, often cited, and in many works, which may stop the unclean mouths of jew. Now they shallbe expounded, how they nothing help Machmades friends for better keys of Paradise S. Paul saith, that in the name of Christ all knee shall bow, of them in Heaven, or Angels, of them on earth, or the living here, or the lodged in the earth, of the dwellers in heaven, or men living, no doubt can arise. The Thalmudiques celebrate infinitely, the high family and the Law family; and to their manner S Paul speaketh. So because the Psalm 22 entitled the morning star, as D. Kimchi most lernedl●e expounds the Hebrew title in Ail, doth speak of the morning star, the author of resurrection, S. Paul in the ●ame argument would heavenly touch the phrase. The phrase went thus. Before him all that descend into the dust shall bow the knee. And none (other) can quicken his soul. Before he had said, all the ends of the earth shall worship him; And the Angels are known for their worship Ps; 97, & Ebb; 1; So S; Paul speaks no new matter; but speaketh of the dead, as the Psalm: and Esa 26 19 of them that devil in the dust: who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by a short speech, from the body are wholly called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dw●llers in the earth; as in the heat, in Homer cited by B. winton. Esay's speech for this place must be remembered. Thy dead shallbe made alive; my carcases shall arise. Awak & reioiee yea that sleep in the dust. Now as the Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the men dead; or in heathen Phrase the common Haides as Nazian. speaks upon Coheleth. 3. whose words I cited; hov● there the faithful rest in joy: as heathen would speak. And therein he expoundeth the other two fathers saying that our Lord went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Cyril of Alexandria is evident upon the psalms, to mean that all the holy went hence to Kingly tabernacles. And Nazianzen being as one soul with Basil, would mean in this common place, as Basil meant who teacheth upon ps. 15. that David & the old just went hence to God's holy hill as Mamony tract Poenit in the end bringeth the jew common opinion; & he was ●he cunningest in the jew affairs of all that ever they had, Moses Mamonides: that Ben Arama writeth of him the common saying; Fron Moses to Moses, no●e like to Moses. And this great Eagle as they term him, searching all the terms that in the Hebrew touched Gehenna, yet durst not bring scheol for any. The citers o of Midrashoth, speaking to memory of phrases as one citesses Midras' Tillin for le Sheola ad Scheol usque, that Scheol is there Gehenna, such in few words may show great unskilfulness in Rabbique studies. And this m●ch for Greeks against Ben Arama; from those Greeks by which the learned father. B. Th. winton proveth most sound for Geneva, that which he affirmed, sound: That our Lord went hence to Paradise. And no jew ever d●rst say, that any old Christian thought of a ●ourney from Paradise to Gehenna; or of going to Haides after the body was buried. Less thought of triumphing there over Devils'; or that Devils are yet tormented ●here.   

Of an other judaique point.  
A jew of Amsteldam named Rabbi David Farar, a revolted Christian, as of late I have been informed, and as it seemeth, for he is ready in our I a●in scholmen, and a great searcher of advantages, by our oversightes, was sawud in heart, when he saw my Hebrew Catechism for R. Abr. Reuben: wherein nathan's Prophecy to David, was derived from David, not by Solomon, whose house, Ammonean, & Achabeam came to r●ine; but by Nathan salomon's brother, 1 Chron. 3. 5, woe, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father in the flesh, to the Son Eternal: who then was in his loins. This overthrew all jew hope: which upon Ecclesiastes I showed to be a spider's webbed. He was further grieveth, when I gave him my Latin Consent: wherein he saw S. Matthew, not a Publican, but a most eloquent lawyer; who in kings speech, maketh the successor, Son; though the predecessor died without children: as Achab is Son to Baasa; no kind to him, 1 K. 20; and Sedekias' Son to his brother's son, younger three years then himselfes. So Salathiel the heir, exceeding far off, was son, in lawyers phrase, as julian, to Romulus, in Caesarib. This grieved the schoolman jew. For he thought a long time to have wone the spurs here; to prove that our Gospel could not be of God: where Salathiel & Zorobabel should have Fathers up to Solomon by jechonias, & up to Nathan by Ne●i and Melchi: and he was sure to overthrew the Gospel, against all, that grant, that jechonias had naturally children. For they who here fail, bring ruin to the narration. In the which, if any lie or falsehood be found; all the hope of life is gone. Our traitors, will not mark that; but the enemies do observe it: and draw revolters. The heaven might be astonished, how the Doctors of the Law could be blind: on jeremy 22, all saw, that God's decree passeth absolutely upon jechonias, that he should die childless. Maimonie saw that, tom. 1. tract. Poenit. as in a common place to all consent: jalcut noteth God's oaths passed; which Moses repentance could not call back being passed: all note this▪ Yet the jew seeing my resistance, and the Dutch of his mind, desired that I would give him leave to reply on me an whole after none in open audience; I was content; the place was appointed; a Great college hall was appointed; & many willingly met: I gave him the upper end of a long table, and I took the neither; and written all his reply; that none should give fal●e report: experience taught me that. For where, I once defended the Greek, Act. 13, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, af●er a sort 450 years; to be pure in letter, against Rhemists rejecting the Greek, and following the Latin, whereby Pope or we, lost the ground; and were wicked in our foundations; an ungrateful Libeler, brutish for want of learning, cauterized for conscience, would be winning the whetston, writing that I defended the lxx; whom all learned, these 1300 years, knew to have infinite milliones of faults; and I, who made a new Greek translation, should be thought to know so much, so well as another; and no wit could tell to what conclusion Papists and I should therein strive. But where our side granted the Pope, that either, the N. Testament was corrupt, or David never borne, wherbie Pope and jew fell the Gospel; I de●ended, that we had a pure N. Testament, and the Remistes modestly told, that none of their, spoke ill of me, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucianes or julianes.  
In memory of this I wrote the ●ewes arguments, and still made him weary by plain answers, and to flee t●still; & then he touched other points, a● daniel's Image in E●sebius meaning, worse than judaique; and daniel's sevens, in the Thalmudique meaning; and privately since, the text of the N. Testament. Wherein if I have no more thanks then of the libeler for the years of the judges, my labour will bring labour upon labour. This much I wish all to weigh, that we must defend not only the Hebrew text to be pure, but also the Neuu T. & our hearts might bleed to see our peevishness to help ●euues to hold the ceremonies never ended; and to place East matters in the West, & precedent tokens going before the incarnation, to folow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the days of Christ his flesh. Of these I will write a little for Amsteldam & the portugales, & our Iscariotes, who for 30 sickles would sell Machmadean notes with the Bible.   

Of the fourth Monarchy.  
He at the first would have Syrianes, Persians, Greeks, & Romans. But being warned how so he left out the Chaldeanes, dening all the Prophets, left Eusebius in that point: where in all jews held the truth: & cometh to the fourth Kingdom: wherein since, he hath written in Latin a treatise to me & against me.   

Thus reasoned D. Farar.  
If the fourth Kingdom, which must be dust in the image before God of heaven his Kingdom is set up, if this Kingdom be the Romans, ye mistake the true Christ  
But the fourth Kingdom is the Romans.  
Therefore the true Christ is not yet come   

Br.  
I deny the assumption; The fourth Kingdom is not the Romans; But the parted Macedonianes; a parted Kingdom from the third; & called one in respect of claiming juda, to both sides; & by joining marriages still, Syria with Egypt; & the Romans had been unfitly figured by two legs being one Kingdom. Besides the marriages together had been no distinctiones. For all nationes mary within themselves. But the marriages of Seleucidae & Lagidae pass all in all stories; continued near 300 years handled in many writers, Strabo, Appiane, Pausanias, Livi Trogus, & more full many. Besides the Romans had made the inages legs longer than the giant Typhoeas whom jupiter buried in Tinacria whose head was unter one mout; & his two feet reached unto the other. But God's providence contrived all to a fit proportion of a man's body. The Chaldean of short time to have a short part; 70 years. the persians in breast & shoulders to let down the arms 130. near double to the other Alexander & his captains soon destroying one another 23 beside Seleucidae & Lagidas, to belly & as so many ribs: & all soon cut off to have the shortness of a belly: & the reason is plain, that Alexander was to be soon cut off; because he would be a God, proud by success; And a Poet would say, he should be cut off least he would make wars for heaven. Now the two legs which continued double the Persian time; & in marriage; that Cybiosactes a supposed Seleucides married the late Gleopatra these have a fit proportion; &, strong a while, are thick thighs: weaker are the slenderer legs; And when Antiochus Epiphanes ruled Egypt & Syria, Gyges Asia, & Egypt, & Phayt or Phaytons' Lybia, as Ezekiel told. Ch. 38 & 39 & Polychronius the Greek whom I gave you with porphyry & other grecians, doth him & these matters rightly handle: when Epiphanes ruled both; then the two were one Kingdom; & for warning touching his altering of the la, the visiones were chief showed; & Ch. 7. 8. 11, & 12. agree to the parted Macedonians to every word of Daniel; & your expounders confess that the Grecian Epiphanes whole rage is of days 2300▪ & Rabbag sayeth that the legs contain the same matter; & that the Kings of the north & south Ch. XI are the two legs; & for Ch. 12. josephus saith as Daniel, that he held jerusalem three years & an half; & your Maccabees note that soon after (at a month) his army smarted; & soon he (after days 45) fell by God's hand. And heathen stories agree to Every svl●able; which by chance could not fall out one word by chance may fall fit to a matter not purposed; But as an hog may dig the letter A, with the nose, yet cannot dig Andromachaes work of Ennius; so heathen could never fit Seleucidas & lagidas to every whit of Daniel whom they never saw, but that God closely ruled the Balamites to teach Israel. Moreover it is most senseless to think that the Macedonians vexing your nation, with double camps in your nation; eating as with teeth of iron; for five Kings of one side & five of an other, & treading all down by camps which they coul not eat; it is most senseless in you to thinks that no prophecy should tell you of these points, but 300 years should be passed over; & Turk, & Caesar, & south Kings late in Aben ezra upon Dan. should be meaned. Gehenna justly devoureth your nation, as fuel ready for it, that despise God's goodness, leading you so clearly by Daniel unto Christ his birth, by the Image; & unto his death by Aben ezraes words Dan. 9 That scutcheon sevens of years are from daniel's prayer to Seal the Messias the holiness of all holiness. And doth not this speak as we, that God was in Christ reconciling the world unto himself; who in death overcame him which had the power of death; & the world was subject to the son of Enos, a little inferior to Angels by suffering death, but Crowned with glory, by resurrection & ascension. To what son of Enos could the world be subject being a bare man? what bare man durst the Angel's worship at his coming into the world: by ps. 97. & Kimchi confesseth that to be spoken of Messias coming into the world. And Sadaias upon Dan. 7. confesseth Messias the son of man coming into the world; & sitting upon the right hand of God by ps. 110 And where your Thalmud denieth that upon ps. 110 jarky & Aben ezra cannot agree. But jarki with Sadaias upon Dan. 7. say Messias is there meant; & the person there soon returneth to the Everlasting: & thence ruleth all Kingdoms: coming into the world as soon as the Romans tribute showed that the Macedonianes the fourth Kingdom had not one town of government under the cope of heaven. And how can you be saved despising so great salvation; which telleth by so many stories in Daniel; if this & this for 500 years fall out as was foretold lok for the redeemer in the year that Aben ezra told; & to be Mes●●as & the most holy by Aben ezra: & to sit on God's right hand by Rabbi Sadaias. Thus ye may see that not the Romans but the Macedonianes were to be the destroyed, before Christ came into the world. And you might read what a gracious commentary the N. Testament maketh upon this point; if you have any word to gainsay speak on.   

Farar the jewe.  
None but you & D. junius make the parted Macedonianes the fourth Kingdom M. Plancius & the Preachers of this town are against you for salomon's house, for daniel's Chronicle, for the Crede, & for the fourth Kingdom; & hold not the new T. to be pure in text. And the BB. of England be against you in their notes upon the Bible for the five points; & specially that ye have no New Testament from God. For they write plainly upon many places, that your testament is most corrupt; jew of us understand English; & Beza far passeth in that: him in latin I can read.   

Broughton.  
Of all I have wrirten younger than now by 20 years; & combaters yield; therefore, do not oppress me by them who reject them. But for the present Question of Kingdom, you injury many. Not junius only but also Tremelius, & all Geneva in there last Bible, & D. Piscator a very learned man, & D. Polanus, after that I came to Basil, as once he yielded for Dan. 9 but revolted again to the groser Olympiades', all these stand to me for the legs; & many in dutch Homilies, & Romistes after Bodinus full many▪ & two very learned of Bretany; & no B. of England that the Prince of the nation made B ever despised my book of Consent; & many Britanes & others think that none would; but some one counted the scum and scum of the world.  
The jesuits of Mentz humanelie confessed, that they would grant all that book; and long ago by two Cardinals advise, would have moved me to have taken a principal Cardinalship; saying, th●t I might do much good to the Church, if I had a Prince that favoured my studies; and I told them, I hoped I had: all these I must defend against you. A Bishop in surname, brent certain books of mine, hindering his gains for notes upon the Bible, damned of old. But of him I complained to the Lords; so B; Cot; exc. brent books comme●nded by the K▪ & Arch. Wh.; most highly a little afore his death; and others against you; which none but a jew in heart or error, would hav●brēt: and complaint was made to the Lords against him; and some promised to move the K. for a very great stipend to teach you jew in Ebrew. And for the Bishops of England, none of the Princes making, or unlothed deadly as enemy to the Bretish nation will thank you, forsaing only D. junius is with me. Milliones of milliones through europe would show, they agree with me. As you may think Polychronius and enemy Porphyry have bred milliones now many ye●es. Thus your citation of testimony is answered, as untrue: & here your Iev●es whom you lead ●o Gehenna, should know by one crime, all your treachery; and what a Sinon you are. You know Virgil, & as Sinon, Incendia misses, ridentem dicere verum, Quid vetat?   

DAVID THE JEW. I will write a book in Latin; that answer you in print. BR.  
As the Thracian modestly provoked me in Ebrew, so therein will I answer, from Rabbins own syllables. To turn your nation, & you seem little modest to call me to combat with you in Latin; with you, whom milliones of our young men could break. I told you sadly that you spoke many words, for few. But never one wise to my hearing. But your work shallbe printed, send it me. And this much for our disputation, which occasioned all the former book. A book he sent which Hidelberge hath to awnswear, or to shrink.   

Of the Angels determining Clearly when Moses laws should be buried, by the burial of Christ.  
I translated the Angel gabriel's speech into English, as circumspectly, if many be not deceived, as any hath done into any tongue; omitting no letter of advantage, for the clearness of Chrsstianitie; nor wresting any whit; that a jew might say I was partial in a Grammar cause; and some thankful DD. of Oxford thought it duty, to tell others: that I translated the Angel speech, better than any before me. Yet, some R. R. F. allowed M. lively to translate ridiculously, jewishslie, & dead lie; and to rave against me, being at the Alps far off, in Zuit zerland; who to my face, never durst hold himself my equal: but hath been often blamed of me, for extreme want of judgement, in Ebrew; Arch. Wh. cannot be blamed: for, M. Live lie told a Bohemian, fellow in wagin for Cambridg, that he written against Beroaldus and me. But the Arch. showed no countenance to him; but all of high discontent. For heathenism in the Persian Kings he showed him senseless, to astonisment against the last prophetical books; Daniel, Ezra, Nehenias, Esther, Agges, Zachary. And his commender showed himself most wicked, & unlearned extremely to astonishment: & impudent extremely to athean madness; that would foil the bishops rightly following the Hebrew text; For, To Seal sin: though the margin have; To Finish. readings are 848 in the Hebrew; where the text, & the margin are both pure: & the margin checketh not the text, as corrupted in Babylon; but both text and margin are from God. Arias Montanus hath made an whole work of texts, as corrupted; and so Plantines great Bible is printed in deed corrupted. For this I have blamed Arias of extreme oversight: otherwise the man was of rare learning; but for scripture tongues; I fear not to censure him. And I have showed in Helue●ia, Marpurg, and Mentz, the reason of the double reading, & none ever before me, from Iewes testimonies, or plain reason. The commender of a foiler of our BB. so referend, and so learned as the libeler himself commendeth them to be, should be counted a brainsick fool: & receive into his own bosom, all the villainy of his libel. who the party may be, that determine I not. But all will determine, that he was a shameless ass: that whereas the Bishops held the right: the Line word, always the safe, and not chect, but expounded by the margin: and so protest in word, that our nation holdeth not the text corrupt, in none of the 848 margin readings (for they are all of one authority;) he would slain the sageness of our BB. & commend a blasphemer eight hundredth forty eight fold, of the pure text: which, if we betray, the scripture may not judge controversies; as a corrupt judge, but Rome, claiming to be the Church, must judge, as not erring. This Lonchios' the blind Knight, that can pierce the scripture to the heart, with his profane spear, shall see what he hath pierced: & the disgracer of the BB. where they better deserved, then in all their deserts, this Lonchios' should be esteemed, as a blind Bayard; & none should for this, gev him honour.   

Of Farar the jew.  
Farar the jew, that openly in a Colldge Hall at Amsterdam, as I told, disputed upon Daniel to disgrace Christianes': yet never durst blame our BB. for translating the text. But the libeler is more jewish then any jew, to disgrace the BB. & stealeth their authority, to prove, that they miss of the Bible's words; If a stranger had so condemned them; namely that they knew not what the Bible was: their pleading had been easier. But now a creeper into their bosom, damneth them by their own authority; to make them befool themselves, when they deserved rarely well, 848 times well: by honouring one place, that draweth all of the kind 847 with it. So the heart of the fool was on the left hand. And herein he is jew is her in rancour against Christian good, than any rancourous Iew. In these other points, the jew is equal and a fellow And the jews damn him in the former; but in the following, he joineth with the Athean dogs.  
1 In denial, that our lords supper ended the lawfulness of sacrificing. M. Livelies words I cited in my advertisement; how he held sacrifice lawful in Vespasianes times; So the jews hold, and none more; but M. Livelies commender. So Farrar the jew, & they, be equally enemies to Christian faith. Christianes' think, that our lords death ended sacrifice & offering; and we celebrate our lords supper, as a seal, that our Lord ended Moses sacrifice; when he went through the veil of his flesh into the holy, to find eternal redemption. Both these the libeler denieth; he denieth that he went hence from the cross into heaven; and holdeth sacrifice lawfully continued; as did M. lively; the first he did, commending Patrocles.  
2 Farar the jew denieth, that 490 years just, were from daniel's prayer, unto the sealing of Christ. So doth M. lively: & his commender. More jewish then Aben Ezra; who being an enemy, as well learned as ever was enemy unto Christianes'; yet protesteth this to be most certain (as I touched afore, and often may profitably;) that the seventy seven are, from daniel's prayer, unto the sealing of Christ the holy of holy. His syllables I have expressed in copies Hebrew, Greek, Latin, English; in copies, above ten thousand and the best learned in Christian doom have in print showed thanks; But M. lively & his libeler would be more jewish then Aben Ezra: and not cite jews for Christ; but follow jews against Christ: and likewise also against all Christianes'.   

Of the name Messias twice in Daniel Ch. 9 meaning Christ properly, & undeniably.  
Vhersoever the name Christ is in all the New Testament, it calleth the reder to return unto Daniel, specially the two places, where Messias, the Fbrew word, is in Greek letters; & that in the mouth of simple folk; as Andrew the fisher; & the Samaritane woman's, showing that the Samaritans then as all he jews, knew when Christ should come into the world. M. lively denieth Messias in the Angel's tongue, to sound the redeemer. Thirty years ago I checked him, speaking so, saying that he should be forced to alter his mind. And then he said: he v●old not stand in his opinion. Yet finding a commender, he returneth to agree with the basest of the faithless jew, to grieve all Christian minds, for every place of the new Testament which still calleth us unto the holy name Messias, or Christ: & unto the holy ministering spirit the Angel Gabriel: from whose doctrine, we are called Christianes'. So the commender of M. lively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned to God, should plead of force, why he commandeth a joiner with the grossest athean jew; where their better learned would be ashamed to Cross God's word: but in one place or other, would show that Daniel spoke of Messias; which word was never simply proper before the Angel spoke it. So his commender commendeth layng an axe in a lunatic fantasy, to the rote of the tree of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deutero. 32. 2 & Pet. 2. And this much for the jew Farar; to whose hate of Christ, Iscariot Livelisequa joineth, who the party is, I will not resolutely affirm. The Bishops, whose authority he drawn, to countenance judaisme, should find him out; as their deadliest foe: & a blasphemer with the jew Farar. God Killed the printer of the libel: against the scottish mist; & if milliones have not paid for it, the plague & deluge paid. And God called, afore Lively, the stationer, charge man of printing livelea. Let all mark how God will deal with the wonder of all the Bible; wonder of the holy name of Christ; & stayner of the authority of Christianity: a wonder to be extolled in a common weal of Christianity. And this much for Farar, & Liveli sequa yoked together for infidelity of Heathenism in Liveleis & his commender, & worse than Heathenism, in madness, putting two Kings betwixt good Artax; & himself, & cutting of him into Kings two; and of being in Cimmerian darkness for Ezra with Nehemias'; of these I have given advertisement elswher. And because the defender hath no learning to defend him; & Athean railing framed from his own carriage, will not now serve, when the mist is turned into a sun: & he can never awnswer to one point of a thousand of his errors: & madness, it is better to leave him to the judgement of God & the King; while the party may be mistaken, then to press him further. But some think the lewish well known For one & the same work, telleth that one & the same man four times skophed the scottish mist; when the Nero hoped to see his own country on a flame; & joined with Ben Aram for Hell; where D. Bilson proved most substantially that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in African us & Euseb. Apod. 8 fol. 242 is the jew going up, as the scripture speaks, from Babel to jerusalem. So it is, for our Lord to go up from the Cross to Abraham's Haides; whence men should think of revenge & the same man is author of both equally bad doctrines A noble of Scotland noted four times with vermilion his scoph; & milliones now note the poison of his heresy; though D. Bi. write to the King only of two, having forgotten himself in his unvincible syllogism to be a third. But wisdom will make all yeld unto obedience toward King & Gospel; & cover much mischieff. If God mean not to pluck away all Bishop's lands; which if it be withdrawn, both universities will be cold. Bishops in learning so far passing twenty vicars in learning, as in revenues, would make our nation the glory of all Kingdoms.   

Of M. livelies skill in judaisme to translate against Christianity; & what learning a translator should have.  
I request the gentle reader to mark M. Livelies skill in Ebt. and mine; by both our translationes of gabriel's words Dan. 9 If God sent me & lent me any judgement, M. lively used little; and his commender as much. In the advertisement, both our skill may be tried, of him & his learned defender, I will dispute no more. His translation will show agreement with judaisme; and fight against all Christianes'; and here for all, I will lay down a few rules; to show what learning a translator should have, for Ebrew and Greek: and for all arts, to judge of Equivocationes.   

Of Hebrew.  
1 He must know that the letres Ebrew, the 22 which we have, were not invented by Ezra; as many fabled, but given in the Tables to Moses, and known of old.  
2 The Greek Alphabet, which divided Homer's Iliad & Odyssea, is elder much then that age; of Babel's captivity; & it is named from the Hebrew; and the Hebrew much elder than it; and the Characters that gave the name, yet much elder; and ordered in the Alphabet, for like form; and so ordered in the Psalms Prov. 31; and six times Lam. in all, 21 times; therefore an Ebrician would not be found Analphabetus, to learn his, A, B, C.  
3 In Noas' time Podamim & Dodamim; Piphath and Diphath. Thubal and Chalyb by transposition, noted the letters to be of old as this day; and many countries in Heathen named from noah's family; differing by mistaking letters. David Kimchi noteth many such 1 Chr.  
4 The lxxii, had old dim copies; as 1000 years old, or more; where their eyes often miss, by letters like; as yet they be. D. Drus. noted that well in Ciun & Rempham; a translator of courage would put Ciun Act. 7. from Amos 5.  
5. Vowels had God's authority in the tables; as Tiphereth Israel teacheth. Their infinite variety could not be from man; & no man's authority could prevail to force a nation to ●ake them; if the prophets in all ages had not settled them, as their age spoke.  
6. Accents have use to stay speech by the argument; as Demosthenes excelled by pronunciation. I brew accents teach that to Ebrewes: & that, not Music, is their use.  
7. Elias Levita doted when he denied that any old grammarianes afore him of renown: said, that vowels were of old. kimchi upon Hoseas expressly kelleth, that jonathan Coaeval to S. Paul's Rabbi, the sage Gamaliel, had Hoseas poincted.  
8. Azarias' blameth Elias; by that all nationes have vowels; then specially Israel; more curious in style, than all Greek poets.  
6. Tiphereth Israel saith sagely, that all the la is now at this day with us, in the 22. Letters in vowels & in accents, as in Moses time. The Pope, who believed Elias, warring against them who say the points, & so the accents are from God, the Pope beleving Elias, and wekeninge the authority of God's word, herein dealeth not well: nor any of ours that follow him. No man's wit could invent 14 vowels; unless at the first they had them; nor nedeless variety of points, to great difficulties of grammar, unless authors had written so at the first. So Benj, my son, hoseas 11 & Math. 2. might as well be Banaj, my sons. So Gnasaj, God, my makers, for mystical trinity in Elihu, might as welbe Gnosi, my maker. And seeing jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Babel, as julius Africanus in Euseb. Greketh, ascending to jerusalem, followed Arabians to have vowels, common, as Mariam & Miriam, Solomon, & Solomon, Abel, & Ebel, Gog, & Jig, Cores, & Cyros, it was not possible for late jews to persuade one man to rest in many latein vented vowels.  
10 Two kinds of Chananean Bibles we have now; vowelled, and unvowelled; so they had at the first. The one for certainty, if doubt came; the other for expedition. As we writ unvowelled. So R. Reuben to me; and I to him, in my late printed works. The lxx used only the unvowelled; to hide with more facility, holy things from dogs; when danger was.   

What auctors we have to help translation in Hebrew.  
The Apostles translate exceeding much of the old testament, even as the lxx have done before them. So much must be followed: & the harmony delighteth: and the Apostles Greek words, in notable places, might be set profitably in the margin. Also the Apostles translate much of themselves. Therein they will be dull contemners of God, that follow not him. Where Apostles translate not, Arabiq Moses, the Chaldy Paraphrastes, and Thalmudiques in Moses Chair, are good warrants. Super intendans are slender in learning that are Babes in this kind. And knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haumeth men, which spent short life in long discourses, for matter wherein, all minds know more than any tongue can tell. The incarnation and resurrection, how it hath been followed or contemned from the beginning: with civil plain carriage in Gods; and Satanean in the contrary, this containeth the sum: and they will lie against this infinitely▪ or spend their life in idle Ceremonies and heavy laws, whose souls are not seasonned, with the exact style of God's word; Burst with envy towards painfuller student; and as sure to have pay, returned upon their heads. More Academies of Alamanie than one would soon see these words just.   

Of the New Testament.  
All the New Testament is penned from God in Greek. The Reporters that S. Math. written in Ebrew, or S. Paul to the Ebrewe; never marked the Greek styles of both in Attiq forms of speech, that Salem hath not. And the holy Ghost never translated book; but kept still the original, of all that he would have translated. Here be four Dialectes, the Attiq, judean. Thalmudiq, and Apostoliq. By ignorance of which, much darkness covereth dealers with the N. Testament: as I have convicted one Doctor, to have showed ignorance of all these in one question, so gross, that a man would marvel with what face he durst challenge any disputation.  
Being cumbated,   

Projicit ampullas, & sesquipedalia verba.  
The wise man casteth off Attic and when Homer's commenter was cited for hard words; he could not think of Aristarchus in old Didymos; but of late Eustathius, as whom S. Peter could not read; showing yet therein all his learning; as though Eustathius cited his own; and not Heathen, elder than the Maccabees. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the plague of quiet opening holy truth. Ignorance of judean Septuagint hath appeared strange; when he said; Aey Sheol is Hades; and the Greek Fathers understood not the lxx. But S. Augustin had great skill. Forsooth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for erroneous Latin; Quinta generatione exiverunt ex Aegypto, drove him to a tedious disputation. It is strange, that a sage man should speak, so void from the whole tenor of learning. And where S. Augustin knew not why the lxx added so many hundred years, & why Mathusala by them lived beyond the flood; the blind unthankful wight well might have seen that, handled first in England. And without observing what Hebrew the Apostles translate a new, he cannot hear the dumb stones Apoc. 21, tell all the old story of both Testaments; a matter precious, and better than all the Iev●els of the world. lastly, for ignorance of Thalmudiq: world to come, or Haides, the world of souls: he placeth hell in this world; and would rob Greeks for the one part of Hades. Thalmudiques, compared with Attiques, had here helped him. The New Testaments translator should profitably join to the Greek, the Hebrew, set to the lxx, or to their own new translation: and the Thalmudique to their phrases; and note the Attiq by their auctors; and Thalmudiq: and join an absolute Table of all these; and regard all in English.   

Of the Text pureness. Rabbi Farar.  
Your New Testament is corrupted in text. And that your Preachers grant; and some Amsteldamean jews have dwelled in London: and read English condemnation of the text; & Beza in Latin, often amendeth the text. Now you will grant, it is not of God, if it be corrupted.   

Br.  
Much rancour is uttered in your few words. Matters to have made you a Christian, plain, is there; which your weak head might learn; and not put quarrels as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prove yourself full of poison, and void of learning. I will for disputation's sake, make myself an enemy to the Law, & thus reason with you. Rabbi Farar will grant, that if the old Testament be corrupted, God gave it not, and I am sure it is true. For God's Providence would keep pure, all books that he would have continued; as when jeremy & Ezra abridged many books needles for all aages; those God would not have more copied; but left at the Ark, which when the Temple was brent, could not escape: or otherwise, God would have to decay. But jeremies' Kings, & Esraes' Chronicles, to be kept to every letter. Yet I, as an enemy will thus dispute.  
If in carvi Ps. 22, for Caru, all ye jews, have corrupted all copies this 600 years against the Massoreth, & have in Dan. 8 Chaldean Kings name profane with shin afore Aleph in this notation; Bel enricheth, & not as ch. 7 with Aleph afore Shin; Bel gives a fire of woe: a● the Massoreth warneth; if all you herefolow corruption, God gave not the Law; or you are wicked;  
But all eyes may see what you do:   

Therefore by you God gave not the Law.  
Now Rabbi Farrar, what if a Turk thus disputed with you: would you not be turned into a stone as 〈◊〉, or, in words unwise, of Hecate God would stir diligence: & I dare defend the copies pure Psal. 22 & Dan. 8. But I cannot defend your troops. So you should not object unto me our troops. You have my Latin Consent; there you see my judgement; that the Bible is settled all as one body; pure, clear, & perfect; Trinity, sons Incarnation, and Assumption to Heavens, is the Divinity; Life by the light uniform in all souls for carriage, is the humanity; as perfect as Moses in the 613 Laws; No good thing can be taught; but that is required in the New Testament; No ill thing can be thought, but that is reproved in the New Testament; Ben Arama might have seen this, and all Thalmudiques from S. Paul 1 Tim. 1. But Esaias sixth, makes you as I doles, that have eyes, but will not see. But you will be carping, as seeing to much. You could not see God's wisdom in geving Zachary the name of jeremy. And know you not that, to be most usual in Ezra & Nehemia specially, & in jeremy specially; in Nechlemite, & Magor-Missabil. And why could not you carp at Barachias Mat. 23. for johajada. He is never called so in the old Testament: but you know the notation to be all one. Now Zachary written Christ's his exaltation, a King riding upon an ass, sold, for 30 sickles, as a servant killed by an ox, but destroyer of jerusalem: after waters of life made to spring from his heavenly jerusalem: where all things shallbe used to God's glory; horse bridles, as Temples vessels. So Zacharie hath the name jeremy, abridging all his work. And Christianes' had never taken the strange word, but for the glorious exalting of Christ; who did give the ox that killed the servant to the Roman butchers.  
But Envy bursted your paunches, when you see all Scripture, & all learning, contrived unto Christ. And thus I have answered for S. Luke; that jesus, Fil. joseph opinion, est vere filius Eli, etc. filius Dei; and for S. Matthew, that jechonias, the man childless, a King, never childless, begat his successor: and 〈…〉 ee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bipotentes Macedonas; parted Grecianes in the Image legs; and Moses clearly ended by a set time for our lords death. And that which Ben Arama moved, was handled by collateral occasion, that our symbolum, or mark of faith speaketh in Greek, as the Gospel in holy speech: to go to the Father. I have proved that by a B. D. Bilson, from Greeks abondant, that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells so much. And for Scriptures old, I have showed, that we Christianes', know your Hebrew, better than yourselves, for Massoritiq exquisitenesses, for preservation of every letter. Massoreth is a rule; and Massoritique: one cunning in rules that way. And your jews confess to the Princes of Germany, that from us ye read the purest Hebrew, that was written since the Prophets wrote. That confession should make you know, that Chest is God, who maketh japhets sons his servants so speak with lip of Chanaan. If you be of God, you will teach your contreymen what is answered to all your objectiones: at which you stumbled to Gehenna hitherto; Now walk in the light of Christ: whom God made heir of all; Psal. 2, by whom he made the world, Prov. 8: who being the brightness of glory, Esa. 4. having the name of the Father in him, Exod. 23. by himself hath paid a cleansing of our sins, Esa. 4; and sitteth on the right hand of God in the highest; Ps. 110. Therefore while it is said, to day, give glory to our God, the rock Deut 32.   

To the learned Nobility, and all other Chrestianes'.  
As jews exceeding busied in the Prophets, searched all means to disgrace the Gospel, by errors of teachers unskilful; true defenders should raquite them with grounds of Faith▪ that would make them in their own harms Gods hated: and force them, if they have any drop of grace, to bow their knee at the name of jesus. For this, I will hear lay down a few rules; with this humility, that if any can lay down better, he yield, upon occasion, the better.   

1  
The means to know God, is the Word of the old Testament & of the New.   

2  
The jew and we, hold the old Testament, to contain as great wisdom, as God showed in the frame of the world.   

3  
Theridamas is nothing there, which allureth not, unto the knowledge of God, for salvation; and all of ability, should spend daily a parcel of time that way.   

4  
As the Prophecies of the old Testament, contain the wisdom of God; so the jew should think, that the unchangeable God being the first, & manifest in prophecy, would be the last, and show performance.   

5  
The New Testament is in every respect, equal in wisdom, to the old; although the Greek tongue doth not express natural Philosophy in terms fittet to matter as the Hebrew; yet the wisdom of God is equal in both. The old Testament was to show, what wisdom Adam once had. The New Testament is fittet in speech to the Heathen weakness.   

6  
In the little book of the New testament, God hath sent so great a variety of pure wise words fittet from the dept of wisdom, to the present matter, that the language might tell God to be the author of the work; & all are worthy of eternal flames which may spend their life in it; & delight more in wordly pleasures, then honouring God for his wisdom to life in it.   

7  
The small N. Testament from fishers of Galilee, and the tet maker of Tarsus, and the Physician of Antiochus Magog, will call a learned reader, to the best Greeks through their troops; from their first to the last; from Homer to Philemon, and Menander. He that knoweth Grecianes, from Homer to Menander, should find, that the little New Testament, will call his memory through all. One fit for an Archbishopric in England, would be commended with such knowledge; & the LL. of a kings counsel; who, by Attiq Greek, are all, Episcopi, and Kings, as Antigonus for all Asia.   

8  
The Greek translation of the old Testament, made by Ptolemie Philadelphus' request, by 72 of juda, and used of jews, where the Macedonians scattered them, to South, East, North, and in part to west, this translation, is so skilfully cited of Galilean fishers & the rest, that all the wits in the world to this day, cannot follow their steps, to apply their Greek unto Hebrew. Disdain not, dullness is the cause of the blindness. Bishops of Kingdoms should all be Papae, Popes of their own soil; all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Overseers; as in the lxx; All of any charge be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Babes be deceived in terms. But God delighteth not in fools. That Episcopus, that knoweth not what God speaketh in the old Testament in Hebrew, nor what in the New in Greek is too too learned; when he dareth teach others, that which he never learned himself.   

9  
The Apostles had disputationes with the Thalmudiques; who speak after the manner of the whole nation upon the 613 Laws of Moses: because the letters graven by God's writing, were 613; and the Law and Gospel, hath no more matter, they divided all Moses Laws into 613. A few more or less they might have made them; but they saw, they fell out very fitly to that number. To these Laws all the Apostles writ; & most upon these two; jehovah, thy God, jehovah is one: &, thou shalt make thee a King of thy brethren. Because the Eternal Son, who made the world, said, he was the Son of God▪ the Atheist high Bishop, in Bishop Eleazar's room, rend his clothes; as he, and all after him, deserve to be rend with wild horses, that after will take his place; or new jew Policy. So, because he said, he was King of the jew; they made this a mean to have him King of the Heathen, and themselves slaves to Cesar. And, upon this Law, Thou shalt reverence my sanctuary; when the word Eternal, who had his tabernacle in us, expounded most graciously how the Tabernacle & Temple called unto him; they would make this, death, to say: Destroy this Tabernacle, & in three days I will raise it up again▪ And they as he bade, destroyed the Tabernacle, to their eternal fall, & he raised it up again the third day. They who know not to what Laws of Moses these things are penned, can never take delight in Moses: wherein Kings specially, as David & Solomon, should spend their time, to be Papes & Bishops of their people; the King able to confer Moses with jesus, would be the glory of the world. Now the holy Apostles following the Thalmudiq plain common places, force all men, either to despise God in them: or to be cunning in them. And all who protest learning should be ashamed to have them in their library, & not in their head. As Bodinus, writing of English Laws, was found unskilful, so all that speak of Salem Laws, not brought up in them, will trip in speaking of them   

10  
A fourth kind of Greek the holy most wife Apostles have. Terms of Athenes, applied unto voices of Salem in most heavenly brightness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory Ebr. 1. 3. from Esay 4. is used to break the revolting Rabbins. That is spoken of the eternal son our Saviour; & Esay all goeth upon that term; & jeremy & Zacharie, alias jeremy, Mat. ●7, termed by notation, the exalter of Christ, and Zachariefather to the second Elias.  
Very many such pearls, the Apostles have, which I would handle, if the King give that, which now elv year, upon word, I looked for.   

11  
Many before me, and I after others, have showed, that the Thalmudiques have speeches, that prove the Trinity, upon Ecclesiastes, & in my two books in Hebrew, that, to the Grave▪ of Hanaw, & the other to the Landgrave, I have showed that▪ & jews without envy speak the best to all the Princes of Germany. S. Paul saith for further matter, that he differeth not from the Scribes, for the incarnation and resurrection.  
Touching all that the Apostles have written, this must b● understood; that they wrote to the simple of judah; speaking most plainly to their capacity. And all their speeches differing from Heathen manner, are plain to all Thalmudiques; and the Apostles tendered the weak of the world; speaking to the capacity of the plainest: that no City but the dullard, that crucified the God of glory, would say, the scriptures are hard; and religion is reduced to these principles.   

Conclusion.  
Thus I have showed our lords family; and questiones depending thereupon; & I wish all that hope for life, to know first the family of life. No family in the world, nor all together match it. Geve glory to our God.   

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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    

Faults Escaped.  
(*) 3. fol. lin. 7. read seventh month. and line 14. Mich. 6. 3. (*) 3. b. l. 7. sheep (*) 4. b. lin. 30. read, comment. A. 1 a. lin. 11. Addi. B. 1. b. line 20. vowels. B. 4. a. lin. 14. which was. C. 1. a. lin. 16. his tomb. And lin. 25. heavy. C. 1. b. lin. 14 perfected. and l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. C. 4. a lin. 21. ladder. C. 4. b. lin. 13. so. must. D. ●. a. for Math. 25. read Luk. 12. 42. D. 1. b. lin. 5. Ezron. D. 3 a. lin. 19 of his name.  
D. 3. b. lin. 1. infirmities. And l. 4. infinite. And l. 15. Lev. 26. And l. 30. mourning. E. 1. a. lin. 14. whetstone. And l. 23. Gods. E. 4. b. lin. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And l. 11 cha. 38. 17. F. 1. a. lin. 12. forged. And b. lin. 22. market. And l. 32. brought. F. 4. b. lin. 5. would be. And l. 17. knees. G. 1. a. lin. 3. ye that And l. 18. the common. And l. 22. citeth. G. 1. b. lin. 7. who was. And l. 10. web. And l. 11 grieved.  
And l. 15. no kin to him. G. 2. b. l. 28. images. And l. 29. Trinacria. And l. 30. under one mount. H. 2. b. lin. 20. commendeth. And l. 27. 2. Pet. 2. H. 3. b. lin. 26. Rodanim. Riphath. I. 1. b. lin. 29. Caari. And 2. a. lin. 22, Magor-missabib. And, b, lin, 19, is God. And l, 33, requite. I, 3. a, lin, 24, 27, 30. fitted, And l, 30, depth.   

In the Greek.  
K, fol, 4. lin, 18, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉