sonnes to beimitated of vs the Kinges should be knovven to consider imperfectiones arguing that Christ his Kingdome should not be as an earthly one Novv the third rovv vvill force vs to examine stately stories of their enemies destruction hovv they by Daniel seauens did knovv vvhen Christ vvold come into the vvorld there I must defend our church many others against betrayers of the truth vnto Ievves vpon that occasion in sundry sortes They notorioushy vexe vs for our Doctours Babyshnes for confunding our Lordes holy fathers vvith Acabean Kinges of Roboams Ammonean â—ace for disagreing for redemption time for Daniels fourth Kingdome OF THE FATHERS CITED IN S. Mathevv his holy text A book of the Kindred of IESVS Christ the sonne of Dauid the sonne of Abraham Abraham begate Isaac Isaac begate Iacob Iacob begate Iudas his brethren Iudas begate Phares Zara of Thamar Phares begate Esrom Esrom begate Aram. Aram begate Aminadab Aminadab begate Naasson Naasson begate Salmon Salmon begate Booz of Rachab Booz begate Obed of Ruth Obed begate Iessaj Iessaj begate Dauid the Kinge Dauid the King begate Salomon of her vvhich vvs Vriaes Salomon begate Roboam Roboam begate Abia. Abia begate Asa Asa begate Iosaphat Iosaphat begate Ioram Ioram begate Ozias Ozias begate Ioatham Ioatham begate Achaz Achaz begate Ezechias Ezechias begate Maâ—nsses Manasses begate Amon. Amon begate Iosias Iosias begate Iechonias his brethren nere the captiuity of Babylon After the captiuitie of Babylon Iechonias begate Salathiel Salathiel begate as a King for a successour as Baasa for Achab 1. King 20. Zorobabel Zorobabel begate Abihud Abihud begate Eliakim Eliakim begate Azor. Azor begate Sadok Sadok begate Achim Achim begate Elihud Elihud begate Eleazar Eleazar begate Matthan Matthan begate Iacob Iacob begate Ioseph the husband of Mary of vvhich vvas begotten IESVS vvhich is called Christ. So all the generations from Abraham to Dauid are fourteene generations And from Dauid vntill the captiuity of Babylon fourteene generations and after the captiuity of Babylon vntill Christ fourteenegenerations Novv the berth of Iesus Christ vvas thus When his mother Marj vvas betrothed to Ioseph before they came together she vvas found vvith child of the holy Ghost Novv Ioseph her husband being agratious man vnvvilling to make her cause seen vvold haue put her avvay secretly And as he vvas thus minded Behold the angel of the Lord appeared to him in a dreame sayng Ioseph sonne of Dauid feare not to take Mary thy vvife For that vvhich is begoten in her is of the holy Ghost For she shall bear a sonne thou shalt call his name Iesus because he shall saue his people from their sinnes And all this came to passe to fullfill that vvhich vvas spoken of the Lord by Esaj the prophet sayng Behould a virgin shal be vvith child shall beare a sonne his name shal be called Emmanuel vvhich is by interpretation God vvith vs. Then Ioseph avvaked out of slepe did as the Angel of the Lord commaunded him toke his vvife but knevv her not vntill she bare her sonne the first-borne called his name IESVS Observationes This narration dependeth vpon the demaund of the Persian Philosophers vvho by Daniels prophecy ch 9. came to Ierusalem to seke the late borne King of the Ievves the most holy Daniel the vvise full of grace vvold not misse to take order that his nation Susan vvher is rombe vvas yet honored of Elam should reckon most exactly yere by yere vvhen the King of glory vvold make his covenant vvith all nationes And the half seauen of teaching the Gospell vvas made knovven thirty yeres for to be a father in nature Solon the old Hesiod noted in poetry Sala Paleg Saruch our Lords fathers shevv it in practise fathers at thirty And for governement Ioseph as King in Egypt at thirty Dauid King in dede at Hebron the lavv for the Levites to begin their office of sad or heay charge at thirty So all the vvorld as the Philosophers of Susan might knovv in vvhat yere since Iudah came from Babel Christ vvas to come into the vvorld And a comfortable light in the ayer appearing at Susan strange aboue the course of nature could not but move the Persian lerned men to knovv Gods counsel to loke for the King told off by holy Daniel so longe before For this cause the Persians Sages come to Ierusalem But Herod better knevv the time as the Sacrificers the vvhole nation of vvhom none brought exception that vvay none of any striving against the truth for other poinctes But Herod mistoke the nature of the King knevv not that God vvas in Christ reconciling the vvorld vnto him self To teach Herod the Thalmudique all the vvorld vvhat kind of King Messias should be S. Mathevv vvriteth this chapter shevving fourtene fathers after the flesh to the sonne Eternal vvho savv his dayes afore rejoyced although they vvere nor perfitect in doctrine seuerally from vs yet heauen the perfect blessing for the soule they had vvhen they left this vvorld All good men in priuate life But the first King hardly saued him self after he came to rest Fourtene be of them After them come fourtene Kinges fathers for the Kingdome but not natural fathers to Christ all faulty for governement many greatly sinful not in Gods favour So S. Mathew doth teach such as knew the law that Christ his Kingdome was not of this world And he leaueth Salomons house vvhose natural succession did end vvith Iechonias thence he cometh to Salathiel of Nathan to zorob vvho ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then he turneth aside to the Kinges line vvher be ten Mary Iesus make vp the third fovvertene and all be called in Daniel heyres of the Eternal Kingdome Great matters depend vpon their story vvherby allshould be considered severally as they are severally set dovvne for that purpose And the principal matters that touched their story shall be handled vvith them Of the first fovvertene of Abraham severally Dauid the King is once named first because Herod demaunded of the King to Dauid first the Eternal Kingdome vvas promised After a touch that vvay Abraham is set fyrst the rest in order to make fourtene vvher the last is King Why Abraham geueth the beginning of the story The Land of Chanaan vvher the Kingdome should arise vvas first promised to AbrahaÌ„ Christ vvas promised to him first of any man in open distinct plain vvordes And he is made father of the heathen vvhich vvold folovv his beliefe the heathen might offer first frutes at Ierusalem as Maimony noteth Bechor Per. 4. So for Ievves gentiles the beginning from him is very fit Of Abrahams glory Abraham is often commended vnto vs vvhose commendation all his children by faith should gladly knovv publish He left the field of the Chaldeans being nere Babel in the most propre Mesopotamia nere the meting
the Thalmudiques Cerinthianes other heretiques And matter required that myndes longe occupied in easier matter should at the last be called to consyder the Eternity of the heyre of all vvhich made the vvorld And S. Luke sone after mention of Elias Iohn baptist handleth the humanitie of Iesus Corist vp to Adam vvhom Satan overraught to bring darkenes vpon him self before the sun euer left him in darkenes then ioyneth a nevv combat to the old serpent thence vvill I shevv the familie of our Lord cmment vpon it S. Mathevv shall folovv touching succession to the Kingdom other dependantes all for instruction of Ievves such as vvold not lay a trap to Ievves theyr ovvne destruction THVS THE TEXT SPEAKETH Luke 3. from v. 23 ANd Iesus himself euen began to be of The noblest story of all that are for yeres 3927 The piller of all the Bible to which Heathen be servantes thirty yeres being Sonne of Ioseph as meÌ„ thought of Eli of Matthat of Leui of Melchi of Ianna of Ioseph of Mattathias of Amos of Naum of Esli of Nagge of Maath of Matathias of Semei of Ioseph of Iuda of Ioanna of Rhesa of Zorobabel of Salathiel of Neri of Melchi of Abdi of Cosam of Elmodam of Er of Iose of Eliezer of Iorim of Matthat of Leui of Symeon of Iuda of Ioseph of Ionan of Eliacim of Melea of Mainan of Mattatha of Nathan of Dauid of Iesse of Obed of Booz of Salmon of Naasson of Aminadab of Aram of Esrom of Phares of Iuda of Iacob of Isaac of Abraham of Thara of Nachor of Saruch of Ragau of Phalec of Eber of Sala of Cainan of Arphaxad of Sem of Noe of Lamech of Mathusala of Enoch of Iared of Malaleel of CainaÌ„ of Enos of Seth of AdaÌ„ of God 1 Here Children should begin first to rede to compare the sorowfull combat of Adam killed on his first day from life of soule made dead in sin with the glorious combat of our Lord resisting the old serpent driving him to flight Luke ch 4. 2 Mary the mother of our Lord is in name left out but in matter conteyned For the terme Sonne through all these hath relation to Iesus as in the Last Sonne of God They vse small judgment that hould Adam called the S. of God S. Luke in Satans spech ch 4. sayeth that Iesus was meant by him Son of God 3. Iosephs father who begate him was named Iacob Math. 1. But as all maried men haue tvvo fathers so Ioseph Dauid had Iessai Saul Ioseph had Iacob natural Ely in Lavv. yet by argument only Ioseph is Elyes S. not expresly 4. Ievves Gentiles that cam not to the story of the resurrection shevving Christ to be the son of God by the might that raised him vvold haue made a scoff to see the mother layd dovvne in the Genealogie And so the holy Gh. piâ—ying maâ—â— vveakenes leaueth Mary for name out but in by argument sure collection as thus Iesus Mary Ely c. 5. The vvhole number is disposed in order fit for memoriâ— Ten to the flod ending the old vvorld ten to Abraham heyrâ— of the nevv vvorld repeating him tvvise seauen of most Godly fathers are to Dauid Then his S. NATHAN 1. Chr. 6. Beginneth a tvventy vvho Liued priuate obscure men vnder the Kinges of Salomons house vntil the captiuity of Babylon Tvvo Liued in the captiuity Salathiel Zorobobel He vvas governour vvhen the Ievves vvere sent home by Cyrus vpon the Angel Gabriel his Message for redemption ending of Moses at 490 yeres Rhesa beginneth out Lord endeth a nevv tvventy Heathen in Eusebius making a Chronicle by ages vvold make but 400 yeres of 20. The Olympiq folovvers that vvold make 590 yeres to disturbe Daniels light to all the Bible our Lordes house shevved smal iudgement The tvventy from Rhesa to our L. vvill be heauenly Championes for salvation joyning vvith Daniel in their nuÌ„ber to kepe men from feining moo yeres then God reckoned 7. When Ievves refuse the auctority of S. Luke all the Nevve Testament they should be told that for ciuil recordes all nations vvold blame them So for the 15 of Tiberius vvhen Pilate vvas governour of Iudea Herod Tetrarch of Galily Philip his brother Tetrarch of â—turea Trachonis Lysanias Tetrarch of Abylene vvhen Annas Caiphas vvere high Sacrificers for all those civil recordes stand knovven to many nationes one mans auctority is not considered in them So for the familie of a King Nationes nere Knevv it Theophilus vvold examine the matter yf doubt had bene Scribes S. Lukes foes had confuted him yf fault had bene But none did as none could So vvhen S. Mathevv maketh Rachab wife to Salmon he speaketh according to Iewes ciuil recordes vvell knovven And so vvhen S. Paul Sayth he vvas an Ebrevv continually by fathers mothers he knevv that other of Gamaliels scholers could examin that So vvhen he calleth Andronicus Iunias Herodion his consins his Kinsemen that vvere yet Pharisces had reproved him yf he had lyed So vvhen S. Luke Sodenly calleth Saul Paul he had felt reprofe yf the matter had not bene vvel Knovven As vvhen he telleth King Agrippa Festus hovv he vvas spoken to by Iesus our Lord Saul Saul vvhy dost thou persecute me Festus vvold not haue sayd to him thou are mad Paul too much lerning maketh thee mad yf he had not knovven that he had tvvo names So vvhen Iohaiada the father of Zacharie the martyr is called Bâ—rachias by the like notation S. Mathevv knevv him self vvarranted Iâ—â— Zach one man in 2. names Math. 27. by many like examples and vvhen Zacharie the auctour of the prophecie of Christ his exaltation of the King â—iding vpon an asse sold for 30 sicles is called of him Ieremie the exalter of God he had vvarrantes enough from old ages so to do And for Genealogies knovven to heathen Moses in Edoms story for the Kinges of Seir that reigned sucessours before he vvas King in Israel vvas an ancient vvarrant to S. Luke So vvhen S. Mathew maketh King Iechonias that died without issue father in place of Kingdome to one of Salomons brother Nathan in very far descent he knew that other Ievves foes to the Gospel vvho knevv the Kinges familie vvold herein mainteine him So Hercules familie SpartaÌ„e Kinges Macedonian Cyrus the Persian his cosyns Kinges of Pontus Seleucidae Lagidae are famous in sundry Graecians none vvill deny any vvithout bringing better record So Ievves should be required to bring other families of Zorobabel yf they despise our Euangelistes and vve should not suffer them to deny that vvhich a Turk or any heathen vvold be ashamed to deny 8. The names of our Lordes Line are evident to be sagely geuen in more vvise sort then ever any feigner could think vpon Many are from the Patriarkes Ioseph cometh oftnest to
before the Pascha Iacob knevv that yeres 400 from Isaacs affliction vvhich vvas thirty after the promesse Abrahams sede should come from Egypt the promesse vvas 30 afore the affliction vvhen Isaac entred six yeres 55 after Iacob is borne vvhen Isaac is 60. at 130 he goeth into Egypt so 215 vvere speÌ„t in ChanaaÌ„ Ezron vvas borne at the middle of their hope The notation of his name vvold haue lightened their darkenes vvho thought that the dvvelling of Israel vvhile they dvvelt in Fgypt vvas 430. yeres The meaning of the Ebrevv text is open in my concent aduertisemen to they that vvill may fetch it thence Wher I brought demonstration that Moseâ— should be dead forty before the lavv by Genebrard vvho vvold haue Israel 430 yeres in Egypt And I cited old Rabbines mooâ— then one for 215 215. as in my Ebrevv vvorke dedicated to Prince Maurice That also I turned into Latin Of Aram And Aminadab The immortality of the soule vvas taught by Abraham Isaac Iacob by spech of their peregrination shevving hovv they vvere strangers in Chanaan loked for an heauenly countrey So Ioseph svvearing his brethren to bring his bones from Egypt shevved that he folovved Abrahams hope And Genesis ending in Iosephs bones calleth all myndes to Ezekiels valley of bones to the generall resurrection So Aram Aminadab in theyr notation teach the soules eternall happines Aram is high as Israel base in Egypt vvas high in hope of heauen So Ammi My People Nadab is noble loketh to the nobilitie of the fathers from Adam to Noe vvherin all faithfull are tvvise noble Diodorus Siculus commendeth Egyptianes for their resolute opinion that Soules in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had florishing soiles for the Godly a prison for the God lesse And Homer the Eldest Plato troupes Elder later Grekes are truely reported to haue lerned that from Egypt Novv from Israel did the Egyptianes lerne the same As our Lerned Clemens Eusebuis Theodoret vvho not aâ—â— taught And from the dayes of Aram Aminadab the high and noble in Christ did the Egyptianes lerne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato sayth The soule aeides vnsene goeth to the Aïdes a place noble pure vnsene vvith good iourney to the good vvise God Novv the proud heathen trimmed them selfs vvith the ostriches of Israel all in mynd as Aram Aminadab in name So vvhen the Romanes florished in lerning their best from Tully dovvne 300 yeres shevved small resolution for Soules immortality vntill Christianes in our Symbolon or note of faith taught the true foundation of a sound common vveael That the iust crucifyed to death vvent to the father by the holy phrase to Haides by the heathen vvher Abrahams bosome receaued the faithfull Abrahams bosome in Haides as Iosephus or Ireneus or Iustine Martyr or Lerned Caius teach For the vvork is fathered vpon all these Iohn of Zorobabel other poor taught Luke of Antiâ—ch Theophilus the Soules immortallitye And the Deuels at the last could not retaine theyr auctority for vvisdome but by the same philosophie Porphyry a frend of the Ievves ioyning vvith Iosephus for Haides to be the heauen for the godly not ignoraÌ„t vvhat our Crede spake as good a Grecian as euer could be vvith the Deuels an enemy to the resurrection of Christ yet recorded from oracles that Christ vvent hence to heauen His vvordes are vvorthey to be cited Thus the oracle speaketh of Christ Euseb Ap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That mans soule in Godlines passeth all soules and the soule of the Godly goeth to the rest of Heaven In that place of Porphyrie Christ is called of the enemy Porphyrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly a dvveller in the arches of Heaven But he said Christianes vvere mad that held him a God for he knevv not that God vvas in Christ And yf he had not knovven full vvell that Plato vvold have made him ashamed yf he had denyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a most happy passage to HeaveÌ„ he vvold not spared vvrangling vvith Christianes yf they had taken that article in anie other sence then this absolute meaning that all just goe hence to Heaven In Cant. 6. 12 My soule hath set me in the chariotes of Ammi Nadib my people the noble So all Godly be Aminadab as the laten traÌ„slation speaketh because they teach Egyptianes that the faithfull in Haides be in Abrahams bosome Of Naasson Naasson hath a badge of faith in his name that he should have EXPERIENCE hovv Israel should come from Egypte So they loked to the very yeare vvhen their deliverance should be As since Babel fell they reckoned yere by yere hovv nere they came to the kingdome of Christ And vve should not be as Parrets to regard the bare sond of name but to knovv vvhat the notation told Of Salmon Salmon shevveth in his name that he should come into the rest of Chanaan Naasson died in the vvildernes But had great glory in the offringes appointed first as father of Christ To Salmon Rachab vvas maried vvho had greater faith then six-hundred thousand of Israel for she beleued that God vvold giue Israel the LaÌ„d of Chanaan S. Mathevv citeth for Rachab priuate recordes as S. Paul had for him self vp to Beniamin Of Booz Booz cometh next hauing a name fit for one that vvold be a piller in the hovvse of God By it SalomoÌ„ termeth one of the tvvo pillers Boos vvith strength Iachin he vvill settle Ruth vvas maried to him aged as an Abraham in Ruth leauing countrey Kinsfolk fathers house lot is reuiued vvho folovving Abraham out of countrey Kinsfolk fathers house vvas felovv in the blessinge by Ruth that did the like Of Obed. Of Booz Ruth cometh Obed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stay in old yeres to Boos Of Iessaj Of Obed cometh Iessaj His name is substanciall is honerably mentioned a father of Christ the root of Iessaj He had many valiant sonnes again Seruiah his daughter had valiant sonnes as Ioab Asael Of Dauid Novv Dauid is one most glorious The letters of his make Christ his name BELOVED through Salomons songes To him Christ is promised vvith an Eternall throne That is in the vvorld to come 1. Chr. 17. He vvhile he vvas afflicted vvas godly at rest he fell in Vriah Bathseba To be an example for all that shall beleue And this much for the natural fathers of Christ al teachers in theyr cariage of the Kingdome of heauen And Bathseba the adulteress rarely Godly in the end is a grandmother of Christ celebrated in the psalme of repertance 51. pro. 31 all prophetes are in the Kingâ—â—me of heauen Lu. 13. Of the Kinges that vvere not fathers to Christ Salomon his brother Nathan vvere sonnes of Dauid by Bathsheba But knovvledge of the
holy trinity of Christ his incarnation resurrection made them the best soules And all vvho blame them for sodain inâ—â—mities commend theâ— not for their heauenly vertues shall not be of Christ his brethren SalomoÌ„ glorifyed God in his infirnite vvisdome compaâ—ing thinges visible to shevv the vnvisible of God his eternall povver God head speketh of the Eternall sonne Prov â— hovv his delite is in the holy sonnes of Adam as he governeth his peoples state in a most pleasant frame that the blindest may see a clear provocation of all to salvation His greaâ— povver building of tovvnes suffred not his hart to rest iâ— the night his vvomen only overravvght him to suffre by his charges to build Idole places vvher upon he savv that Gods threat vvold overthrovv his Kingdome before he knevv from Moyses Deut. 28. that the Kingdome should be overthrovven that in a straÌ„ge countrey Iuda vvold pray looking tovvard the temple Leu. 16. 1 k. 8. God vvold heaâ—â— them And vvhen by his practise suffring Idolatry he occasioned the renting of his Kingdome foresavv destruction â—f temple city comon vveale he vvriteth his Gospell That alâ— vnder the sonne is vain the Kingdome of Christ is not of this vvorld but the promesse of the Eternall throne to Dauid vvas for the vvorld to come that vve should loke for the laâ—â— iudgement Herod should most carefully haue lerned this much vvhen he first lerned the story of Salomon vvho vvas the first last that had all this vvorld at vvill to shevv that Christ his Kingdome is not of this vvorld And yet this day the Ievves look for a pompous Kingdome as I haue layd dovvne theyr vvordes in Ebrevv English to Ecclesiastes And Salomons case alone might haue taught Herod Pilate Cesars concision that the Pompe of this vvorld is not fit to brede povertie in spirite to brede morning to brede mekenes to brede hunger thirst for iustice to find the Kingdome of heauen vvhen the vvhole fovvertene pilgromes in this vvorld folovving heauen in a quiet priuate hope could not move Herod all being our Lordes fathers all best in priâ—aâ—e state the first turning aside froÌ„ his liue noble in the vanity of this world leauing no hope for others to com nere should haue vvarned that ' the King eternall vnvisible blesseth men only to his vnvisible Kingdome that is not of this vvorlds So Herod had not Killed the yong children nor had come to such an horrible death as Iosephus recorded to haue shevved an entrance to his Eternal flames because he vvold knovv vvhat the Angel Daniel taught the Persian sages for the Kindome of Christ Of Roboam Roboam being forty vvhen his father vvas fifty tvvo as Ievves vniversally old Grekes from them do gather his whole life might vvell be knovven of Salomon touched in Koheâ—â—th or ecclesiastes vvhether he vvold be a vviseman or a foole A foole he sone proved could not rule that vvhich his fathers gate mainteyned by greate care And his mother Namah the Ammonite vvas not like Ruth the Moabite And vve should not hope for both Lots daughters to be rare vvithout speciall vvarning from God Novv Roboam vvas vexed by vvar from Ieroboam all his time left for Herod a vvarning that Christ his Kingdome should not be like his that the sages of Persia came not by Daniels Chronicle to look for such â— Kinge Abia his sonne is vvell coupled vvith him to giue vvarning of the same Of Abia Abia vvalked in all the vvayes of Roboam a second vvarning to Herod that Salomons house vvold not be vpright vvith God Of Asa Iosaphat the rest Asa good yet imprisoned the Prophet a Pope father or Bishop from God as yf he had imprisoned Christ him self Iosaphat a good King made bad affinity vvith Achabs house that Ioram should mary Achabs Daughter Iezabels also she might vvell be Athalia is the vvoman Another Iezabel Hence Ioram killeth his brethren his ovvne bovvelles his Mothâ—â— Iezabel as vvell she might be killed the prophetes the loâ—â— some muckhil that her name soundeth dreamed to kill the hoâ—ses and chariot of Israel Elias the nevv Enoch Then folovv exemples for Herode to knovv matters to come by former notoriours Tvvo forty yeres Omries house vvas a plage to Israel ochozias King of Iuda aged 22. vvhen his father died at forty in the first yere of his regne fell by partaking vvith Omries house against Iehu fell to be Ben in the giltines of the forty tvvo yeres Esra cunning in Ebrevv vvhen he penned the Chronicles littel thought that men vvold be so barbarous as to make him aged 42. tvvo yeres Elder then his father vvhom the propre story of the Kinges vvritten by Ieremy made aged 22. for the same yere Ezra a repeaters pennyng the story eloqueÌ„tly of one caught in the giltines of the familie so long vvicked caught in theyr sin in the tvvo fortieth yere The spirite vvhich beautified the heauens vvold haue the story beautified vvith Eloquent Ebrevv that they should be Barbarous that vvold not mark this to the bottom Novv Herod might see in Athalia fit Motherhood for Antipaters sonne Such a vvife vvas fit to be Herodes mother Herod might knovv by her end vvhat his ovvne vvold be And any might see that a Kingdom geuen ouer by God to the svvord of Athalia vvas not of that throne vvhich God promised to Dauid to stand for euer Athalia Destroyed all the sede of Roboams mother the ammonitilh that might be Kingeâ— for her children by a former Husband except Ioas vvhom his aunt saued being an yere old Who is called of God six timeâ— at the lest for propriety sonne to ochozias a miserable soÌ„ to a miserable father Ioas the Cain killed the Prophet zacharie that prophecied of Christ his Kingdome killed him betvviâ—â— the alter the temple vvher none but sacrificers might come The vvight most vnthankfull Gods hated killed him vvho sâ— father by his vvife saued his life Herod might see the Pharisees might see them selues the sonnes of this Cain Ioas vvhen they vvold shed blood speaking more forcible then Abels Touching a forged Table pretending to reconcile S. Mat. and S. Luke bringing Ioas all after him to be holy-Fathers our Lordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributing folly vnto the Eternal wisdome of God to bring the most holy of the most wicked I gave advertisement as I here through Britany it is wel taken Other countreys also have it I wold wish them also to marke these short speaches They vvho vuold make the Apostles to teach all Thalmudistes that they sinned holding Ioas and all after him to be of Salomon and not to be holy men in S. Luke termed by other names passe Machmad infinitely in all extremity of impudenty and Lucian the Dog vvold say the vvheston vvas vvonne from his true story by them
vvho vuold feigne tvvelue men together to be Kinges of tvvo names and the one kind neuer â—eard by the learned of that nation I hope D. B. vvil hold this true at the last and vvho could euer haue thought that reasonnable vvightes vvold euer print or buy such a Table And the miserie of the familie might teach Herod that Christs his Kingdome vuas not like theyrs Wher Ochosias Ioas Amasi as vvere all three sent up to Haides by bloody death to give acompt before Cods Throne of theyr Sceptre and the pleading ther at judgement vuold be as tolerable for the Kinges of Acab by father as for them thence by mother and S. Mat. leaueth them out as a shame to be named in Salomons hovvse unvvorthy of reckoning in the Nevv Testament And here he teacheth Herod and all by silence more then any by anie cries that none heauenly mynded vuold bring Christ the King â—roÌ„ such or from such a Kingdome since Dauid vvrote Thy Throne o God is for ever ever the Sceptre of thy Kingdome is a Sceptre of righteousnes thou lovest iustice and hatest sin Therfore it is most evident that God thy God hath annointed thee with â—yle of gladnes above thy felowes Yet in the sixt generation from Acab the vvicked King Azarias found mercy aged 4 yeres vvheÌ„ his Father vvas kild and vvas ruled by the Councell about 12 yeres and so somvvhat better brought up then yf he had bene ruled by his Father Yet he dyed in a Leprosie for offring in the Sacrificers office in Christ his Kingdome in vvhich office Sem the great by the name of Melchisedek vvas described a Sacrificer in phrase still abiding as still alive Azarias should have lerned that of his Father David that none of Iuda vverto come nere the altar By Lavv death vvas the payment for the action for endeuour a Leprosie brake out in his forehead vnto his death shut up from comon companie And by this punishment of Salomons hovvse Thalmudiques should have lerned that Christ should be a King in an higher person office as the Eternal the brightness of glory having all the nature of God in him vvho carieth about all thinges by his mighty vvord by himself performing a clensing ransome of our sinnes should sit on the right hand of God Vnto such a King Herod the Scribes might hav looked to an Eternal throâ— for theÌ„selues And in this age God shevved a shaking of SalomoÌ„s house In the yere that Vzias died the glorie of Christ filled the teÌ„ple vvith a smoke of anger the posts of it trembled by the terrible earthquake mentioned by Zacharie at vvhich the people fled Then Esay seeth Seraphin in the teÌ„ple Angels representing the Chaldeans vvhic shall burne the temple iâ— taught of ten calamities to come afor the last destructioÌ„ vvhich I haue ordered in tables in my Concent These terrours made Ioatham a good King but Achaz vvold not beleue as did Eue that the Sonne of God vvold be a man of a virgin He had beâ— vvel plagued by Pekath his childreÌ„ vver kiled by the Arabianes Ezchias vvas a good King but after deliuerance from Sanacherib famous in Herodotus he shevved the Chaldean his vvelth as hauing some trust in it is told that his posteritie by daughters shal serue in Babels court Manasses that savved Esay savv all sin slauerie Amon vvas sone killed holy Iosias for vvicked subjectes vvas killed Ioachas died in prison Ioakim vvas captiued and cast avvaie unburied Iechonias vvas kept yeres 37 in closse prison Sedekias eies vvere polled out And his children vvere killed the state felt Ieremies LameÌ„â—ations And novv let us come to the third fovvertene Who made the third fowrtene These be the third 14 Salathiel Zorobabel Abihud Eliakim Azor Sadok Achim Elihud Eleazar Matthan Iacob Ioseph Mary IESVS These be called the holy of the most high Trinitie Dan. 7 The Chaldean golden head vvas beaten to dust the tree had the axe set to the root the Lion vvas cast into fyre for afflicting these So vvere used the armes brest of siluer the Beare in the trobled sea the Ram of Madai Pares for not tendering this familie so the Grecianes vvhole in AlexaÌ„der his sonnes sone rooted out came to nothing for Tyrannie ouer the nation vvher these should have bene honored So the Pâ—olemies in Egypt the south to Iudea and Seleucidae of Assyria north both chalenging Iudah fighting stil vvith duble campes in Iuda so wasting it perished for injuries unto these These Grekes whole parted wereall the Image after the brest armes The Leopard the fourth beast the whole Buck. And seaven times be every one of these set furth in the Prophecy of Daniel The gracious Prophet so describing the afflictions of the third fourtene And Iesus in Daniel cha 2. is the stone which beateth the great image into dust one like the Sonne of God Chap. 3 one like the Sonne of man coming in the cloudes chap. 7. Messias or Christ the holiness of all holiness Chap. 9 Michael chap. 10 12. And the holy Prophet D. should be coÌ„pared with this last 14 touching Herod Ievves Cesars that the Kingd of Chr. is not of this world And the vvhole booke which I Ebrevved for Ievves goeth upon the house of David and chiefly toucheth these last fourtene and may profitably be joined to the Commentarie upon the Parcels of these tvuo Euangelistes And this much for them profitable as I deme for all studie touching our Lords Familie Certen further helpes shal be added as tyme serueth But thus endeth the explicationes of both Euangelistes foâ— our Lordes Fathers and Predecessours in right of Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Positiones explicative of matter tow ched brieflie and first against the slander of Isaak Ben Arama sayng untrulie That our Gospell teacheth that the Patriarkes had noâ— the perfection of ioy but were in Hell and that Christ went thither to redeeme them Thus he writeth vpon Levit. 26. fol. 205 of the Venice Edition The first occasion of the Iewes fall and the harme that cometh by it SAINT Paul speaking of the old faithfull hath ben mistakeÌ„ of Christianes some for these vvordes ch XI V. last All these glorious by faith receaved not the promess God providing somwhat better for us that they should not have the fâ—lnes without us It is euident through the vvhole Epistle that the Apostle disputeth on this That the Fathers vvere taught in the old time of Christ by the Prophetes in sundrie maners but at the fulnes of time he spake by the Son that God made him Heyre of all by vvhom he made the vâ—orldes But some Christianes thought he spake not of doctrine but of joy to the Faithfull soules gone hence that the old Faithfull had not the joyes of Heauen at the first Vpon that the Ievves inferre that vve taught the Patriarkes vvent to Hell Yf they vvent not to Heauen And that
OVR LORDES FAMILE AND MANY OTHER POINCTES DEPENDING VPON IT opened against a Iew Rabbi David Farar who disputed many houres with hope to overthrow the Gospel opened in Ebrew explication of Christianitie That instructed Rabbi Abraham Ruben With a Greke Epistle to the Geneveans By H. Broughton Printed at Amsterdam in the yere 1608. A Table of the chief pointes handled in this booke Of our Lordes familie Of Iudahs Kindomes persones Of a vvicked Table Of Machmads Keys of Paradise Of D. Bilsons profe that our L. vvent hence to paradise Of Athanasius mistaken by the B. Of his three Syllogismes Of Catachthonia that it meaneth not Hell Of Hades that it neuer signifieth Hell in the N. Testament Of Gregorie Nazianzen for Tartaros Of a Ievvs disputation against the gospell For Scripture text Daniels ending Moyses Of the Iudaisme of M. Livelie Of vvarrant to translate Ebrevv Of the fourth Kingdome in Daniel that the Romanes are not meant in it TOT THE KINGES MAIESTIE Cum tot sustineas tanta negotiasolus in publica commoda peccem Silongo sermone morer tua tempora Caesar I Maâ—e speak to the King as Horace to Augustus and affect brevitie which he sheweth mete for spech to a King A Thracian Iew wrote from the City of our Constant in vnto the Land of his Mother to have from that soile his City spirituallie builded I printed his Epistle and sent aunswer that when the King of ScotlaÌ„d should rule all the IlaÌ„d I should convenientlie perfome Ebrew building having most sad promess for meanes to fill the world with bookes of our faith in the Chananean tongue when the King cam to the other Scepter And though the Noble GentlemaÌ„ of whom M. Iames Melvin from him wrote assurance delayed I made all Ebrew instrumentes and vttered bookes vpoÌ„ my charges in Ebrew Greke and other toÌ„gues unto 36000 to fill the world quick he with clear opening of matter mistakeÌ„ wherby we gave Iewes occasion to reject the Gospell and wherby they much disgraced us unto Machmad They were greued to see their hope of victorie gone And one lew of Amsterdam made request that I wold in an opeÌ„ solemne audience aunswer him one after none to such argumentes as by which Iewes gathered that our Gospel could not be of God Disputation was graunted and he disputed an afternone vainlie hoping to prove that Luke told not our Lordes kindred that Salathiel could not be son to Iechonias and to Neri That Romanes were the jmage legges that Daniels Seavens did not plainly end Circumcision that our Crede and Gospel could not be reconciled that our Greke Testament was not pure in text Yf he had proved any of these wherin our side assented much vnto him he had foiled the aunswearer To all these I aunsweared and now print the tenour for the vse of the Kinges natioÌ„es And j wold go foreward with Ebrew Grek writinges to be turned by others into all Europe tongues for the light of Christendome Yf the King doe think good to perform that wherof M Iames Melvin vvrote extreme asseveration And j hartely wish humbly desire so much to be performed as the judge Eternal knoweth due in faith and a meanes to lighten the â—ast from the West Liberalitie of a Prince sone great without band in smaller occasiones wold find in this kind from God and man greater approbation The King may appoint pay of promess from Ecclesiasticall revenues and yf any Bishop can open the Bible in Ebrew and Greke and heale the Bishops erroures better then my slendernes j wold gladly give him place j am sure he wil be an honour to the Bishops nation over the world But yf neither the Bishops can deale with the East in Ebrew and Greke in story Thalmudiques cannot contrive both Testamentes into sure nerves the King will take order that others doe it Your Maiesties most humble H. Broughton TO THE MOST NOBLE PRINCE MAVRICE Land-Grave of Hassia WHEN I came to Marpurg Most noble Prince your Doctour promotor layd among positiones of al faculties this one against me quidam autumat Descendere ad inferos in sacro Symbolo esse idem quod ascendere ad coelos quod nos non credimus And they requested me to dispute vvher I shevved that all dead be inferi all vvhose soules be in Heaven euerie taking of a lourney is descendere by scripture speach And yf an horse die antiquitie held it enough to say he vvas dead but for men they toke more in their mouth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he dead gone to the dwellinges of Hades And all Heathen vvold expound our SymboluÌ„ of faith to meane as the Gospel that our Lord vveÌ„t from heÌ„ce to the most happy lodge of the happy Manie milliones in England think so your tendered the truly learned D. Fortius thinketh so since I opened the cause the flour of Christendome thinketh so though the Cyclopes of Aetna vvold haue svvalovved me up in their Gehennean torment The Senatours yelded and svvare a great oth that they vvold teach the teachers to use strangers better Novv a Ievv hath dealt openly against me vvher in your Doctours take vvith him against my Ebrevv bookes to your Highnes and to your Brother the Grave of Hanavv You haue sene both translated I defend the Gospel Yf Papist or Caluinistes doe cross I vvil combat Your Highnes may tell your Doctours of flight or fight It is not vvell that men teach vvhat they haue not learned themselues Your Highnes most humble Hugh Broughton TO THE RIGHT HONORABLE The Lordes of his Majesties most honorable Privey Counsell THE Kinges Majesty right honorable mynded a fauour to my poor studies vvhich M. lames Melvin vvrote I should look for Yf it please anie of your Lordships to putt his highnes in mind I hope it vvillbe sone performed And I vvold gladly take one yeres paie of that vvhich vvas purposed yerelie Besides I am to request your Lordships to consider a Genevean injurie done to me for the Kinges sake That I have expressed in an Epistle vnto themselves Yf the King knevv the vvhole matter his Majestie vvold be readier to vveigh my daÌ„ger for his affaires to further my paines for the common good of Christendome Your Lordships most humble H. Broughton The family of Iesus Christ after the flesh who is God blessed for euer After that Koheleth or Ecclesiastes had shewed all thinges vnder the sun to be vain that men might look how the soule immortal might stand in judgement find the ioy of the Kingdome promised to Dauid I opened Ieremies Lamentationes how therin the Iewes hope of happines in this world was buryed with the destruction of temple city Kindome And the same yere that Ieremy first wrote his Lamentationes the noble Daniel so beloved of God was captiued to Babylon to rule his captiuers as Ioseph to rule Egypt who thence deriueth the Kingdomes that vexed the holy Iewes religioÌ„ how Christ
had all theyr actiones as opened in a book before his judgement throne made a riddance of them by the day that he was to com into the world And joyneth vnto theyr vtter consumption his coming in the cloudes of heauen ascention vnto the Everlasting throne promised vnto Dauid There the Romanes begin theyr dealinges vvill rule over the King of heauen till they crucified the God of glory Wherfor they are pictured after the tenour of all Daniels fower in one The Lion the beare the fourheaded Leopard the fourth the ten-horned giue them armes to make one of them fower a beaste ten-horned colored like a Leopard footed as a bear and mouthed like a Lion Theyr tribute or taxe over the world fell out euen vvith the time that Christ the God of heauen came from the father into this vvorld And Daâ—el taught vpon Babels fall vvhen God vvold by his ovvne blood open an Eternall Kingdome to them that beleued in him and vvhen God in Christ wold enter into the vvorke of the tabernacle euen begining 30 yeres in the flesh So the faithfull savv vvhen the son wold dvvell in our tabernaâ—le of Abrahams sede whose familie knovven rightly of fevv perverted by â—evves vvith many questiones depending heron I open to all Christianes first shevv at the Entrance the reason of severall beginnigeâ— in the holy men that spell or speak vnto vs of God come in the flesh Of S. Mathews beginning from Abraham The full purpose of S. Mathew concerning the Kingdome of the Iewes I will handle at large in due place Now the reasons of Abraham made the beginnig may be touched only 1. Abraham vvas the first man to whom Christ was promised in plain termes that in his sede all the families of the earth should be blessed So a beginning from him is fit for Iewes and heathen 2. In that Eue had a promess that Christ should destroy the workes of Satan who destroyed the vorld Kild Adam to be dead in sin to leaue this world our Lord his justice and death resurrection ascension restoring Adams soule to justice the new world wherein justices dwelleth all these poinctes are closly taught But contemned by the blinded of Satan who delite to be vnwittj vvill not so much strain theyr care as to vnderstand vvhat God speaketh Novv to Abraham matters vvere shevved playner that the destroyer of Satans workes should come of him after death should be reuiued figured by Melchisedek as Abraham Sara dead from strength of generation yet by faith vvere quickened and iustified by faith So they should be vvho beleued in God that raiseth Christ from the dead For these causes the beginng of the Nevv T. is fitly taken from Abraham Of S. Marc. S. Marc dravveth his entrance from the last prophet vvâ—â—â— Iohn Babtist is foreshevved from Esays comfort vpon spech of the fall of Babel vvhich matter vvas plainly expounded foâ— time vvhen Cyrus destroyed Babel Marc his Gospell is of half a seauen to shevv Christ his teaching of the covenant for many And as God vvold haue S. Mark to fortify the Angels Chronicle for the time So he vvould haue the other thre Euangelistes to hasten to the same As S. Mathevv doth vvhen he told that our Lord dvvelt in Narazet as in the volume of the prophetes Es xj he is called Nazer in the Babylon Thalmud in Chelek Nazor is the name of the son of Dauid Presently after Thalmadique handling of that his name he cometh to the Angel Gabrieis half seauen so doth S. Luke S. Iohn hasten to the preaching of Malachj the sonne of Zacharj Wherby any might marveile hovv the Ievves could misse to receaue the King of glory coming to his ovvne hovvs And thus all the four evangelistes shevved care to fottifie that part And God vvold haue it famous turning it into a proverbe for afflictiones conformable to the afflictiones of Christ by allâ—sioâ— to that time That the afflictiones for Christ should be called the afflictiones of dayes 1260. or of a time tvvo times half a time monethes forty tvvo So by allusiones our Gracious Lord teacheth vs to mark the four evangelistes for the half seauen of our Lordes preaching specially S. Mark to go back with him to Daniel And our Lords ovvne tongue doth call vs to marke the time in the Parable of the fig tree fruteles hindering the Earth Which spech may be gathered to be six monthes before the cursed fig tree vvithered As Bucholkerus maketh a goodly comparison of that Parable of our Lordes half seauen So our Lord calleth vs from Elias Baptist vnto Elias the Thisbite hovv in his time heauen vvas shut three yeres six monethes vvarning that synce the heauens vvere opened at his baptisme vntil his soule should returne from the cross to heauen yeres should be three six monethes Novv the gathering of Elias times in the first of the Kinges vvold require long labour But vve may be sure it vvas vvell knovven amonge the Thalmudignes as S. Iames speaking to the Thalmudique maner sayth that Elias prayâ—â— stayd raine three yeres six monethes Thus the time of our Lords preaching is svvetely compared vvith other Scriptures vve may be sure that our Lord spake the truth seing ouâ— Lord told in Daniel ch 7. 12. That Antiochus should croâ—â— the lavves offring a time tvvo â—imes an half He vvold haue his time for sanctifying the temple to be as vvell Knovven as vvell measured seing the allusion Ap. 12. of a time tvvo times half a time is taken from his preaching In what moneth S. Marke beginneth his story the rest the opening of the heauens by the second Elias Because our Lord was baptized even beginnig thirty to open the Kingdome by teaching the covenant to many three yeres six moneth Seing his soules passage from the crosse to the fathes is certen in the fiftenth of Nisan So his birth Baptisme should be in the seauenth moneth Aethanim Which vvas the first moneth after the creation of the world Of the moneth Ethanim or September It may somwhat help to mark old story of Aethanim from 1. Kinges â— 2. All Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seauenth moneth And the sacrificers brought the Ark of the covenant of the Eternal vnto his place vnto the Dabyr vnto the holy of holy the Cherubim spred theyr vvinges over the place oâ— the ark This so Solemne should haue antitypon awnswearable in high matter And what thing els can be but that the most holy was manifest in his temple the army of Angels spredâ— theyr winges to haue him honored at his coming then into the world The explication story of the moneth Aethanim The most Lerned Chaldy paraphast IonathaÌ„ speaketh thus of Aethanim It is the moneth of the
shevv hovv Iudah honored the old Ioseph vvho bare in his Beryll all tribes names next Levi Symeon Iuda but once But no name of inferior Patriark no Ruben no Isachar no Zabulon no Beniamin the house vvold kepe the dignity 9. Some in notation haue singular great vse to shevv the ende of Salomons house the hope of Nathan to come iâ— lieu of it as Melch-j the King is mine Ner-j The light Candle or King is mine So they svvare 2. sam 21. 17. to Dauid Thou shalt go no more to vvar for thou shalt not put out the Ner light or Candel of Israel The holy humble Dauid geveth God that name in his psalme 2. Sam. 22. 29. For thou Eternal art my candle the Eternal vvill lighten my darkenesse So Ner-j beareth a name for the throne of Dauid that shall continue for euer 10. Melch-j the King is myne this name tendeth to the same mark plainly properly shevving the belefe to Sophony Dauid knevv from Moses by Spirit of prophecy no lesse then Moses that his house wold not be vpright with God But one should rule man perfectly iust ruling in the feare of God 2 Sa. 23. There the lerned chaldy Ionathan thus expoundeth Dauids vvordes The mighty of Israel promised to place me a King vvhich is Christ vvho shall rule in the feare of God But Salomons house vvold be in many very bad as thornes to be thrust avvay to be brent in their place Salomons brother NathaÌ„ marked vvold not neglect the spech of Dauid against Salomons house the old Nathans prophecie concerninge the yonge Nathans Sonne And the Ebrevv tongue shevveth in the names of Nathans posterity their hope expectation of great glory Here Academiq studies come far short bestovving many yeres in humane vvorkes takinge no time to the holy tongue vvhich in the very names of stately personages conteyneth all the marrovv of the holy story An for so much to knovv the simple vvordes for termes touching man in Adams tongue one vveke vvith good direction vvold furnish any sage mind sufficiently And all should geue so much honour to our redemer as to serch to the bottome all that could be serched for his fathers after the flesh We may be sure that all the sage vvisdome that could be in names should appeare in his familie to ordein strength out of the mouthes of Babes sucklinges aginst the enemy that vvold deny our Lords genelogie The Ievves all but the hand laborers brought vp their Maimâ—ny in Thalmud Thorah children from seauen to fourtene in lerning the plain tongue all their time for some fevv hovvres vvekely not minding gaines therby but the delite to knovv God And such haue bene to heathen the Salvation of our state And assemblies of such sagely opening scripture vvold much edifie And vvher the King is lerned fevv yeres vvold frame vniversities to that course to make thousandes of sound skill in the Bibles tongues matter So vve should mark vveighty matters closly contrined in fevv vvordes Sophonyes castinge off Salomons saing This shall come to passe In that day I vvill make a riddance of the Princes of the Kinges Sonnes In the dayes of Iosias Sophonie spake this ch 1. 8. Now the Sonnes of Iosias were Iohn the first begoten in Kinges phrase othervvise yonger then â—oakim tvvo yeres but reigning first he is first sonne of the Kindome Next is Ioakim properly the Eldest next Sedekias who reigning after his brothers sonne is called in Kinges phrase Iechonias son Novv of these Iohn or Ioachas was sone caryed to Egypt died in prison vnlamented Ier 22. Ioakim vvas caried for Babel 2. k. 25. died by the vvay vvas cast avvay vnburied to the buriall of an asse as he brent Ieremies Lamentationes Sedekias had in the ende his eyes pulled out for rebellion against the King of Babel his children vvere Killed before his face 2. k. 25. vvhen the high sacrificer Saraias father to Ezra vvas killed That story of Saraias death-time vvill serve anone to great vse for Dan. 9. 10 Of Iechonias God svvare that he should die leaving no child alive behind him vvherefore it vvere flat Atheisme to prate that he naturally became Father to Salathiel Though S. Luke had never left vs Salathiels family Vp to NathaÌ„ vvhole brother to Salomon to shevv that Salatiel vvas of another familie Gods oth should make vs beleeue that vvithout any further recorde Ier. 22. So God made a riddance of the Ammonean race of Iorams And vve are closly vvarned of that in the names Ner-i Melch-i comparing them vvith Sophonies Prophecy and the Kings story shevving the truth of the Prophecie That Nathan his house loked for the Eternal kingdomes prerogative They vvho vvill nor build such Gold from the most kingly familie had great neede of Colyrion to annointe their eies 11 Of Salathiel vve must consider manie poincts beginning in Name Samuel Salathiel are both one Anna the mother called his name Samuel because of God Saalti I have prayed to haue him Novv Samuel vvas borne at the removing of the glory from Sylo Ephraim of Iosephs house vnto Iuda our Lord his Tribe So vvas Salathiel borne at the fall end of Salomons race at the remouing of the glory vnto Nathan that Nathan the Prophet might be called into mind for old Samuel vvho taught of Christ his true kingdome 12 Compare the contrarie Prophecies of Iechonias Sal. Prophecie of Iechonias As I live saith the Eternal yf Chonias the son of Ioakim King of Iudah vvere a signet upon my right hand I vvold pluck thee thence O earth earth earth heare the vvord of the Lord vvrite ye this man Conias childles a man that shal not prosper in all his dayes for none shall grovv from his sede to sit vpon the throne of David or to beare rule anie more in Iuda Thus all may see a plain end of Salomons house and hovv dangerously those Doctors be deceaved vvho bring Christ from Iechonias They are litle better vvho take in hand to teach and make not this plain to the simplest The Bishop of our soules vvil hate such blind contemners Of Zorobabel Agg. 2. Thus Aggai sealeth his Prophecy In that day saith the Eternal of hostes I vvill take thee Zorobabel son of Salathiel I vvill make thee as a signeâ— for thee have I chosen saith the An heauenly translatioÌ„ of the title Ps 22. Eternal of hostes This conclusion of Aggai compared vvith Gods oth against Iechonias should have stayed vs from conspiring vvith the dogges 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 davvned to such Doctors Of zacharie teaching hovv zorobabel cometh of Nathan chap. 10. 12. Thus zacharie joineth to Aggei In that day the Land shall lament ech familie apart the familie of David apart their vviues apart the
comon brag Thus they triumphed as yet recordes shevv in Zohar vpon exod Col. 27. IACOB OVR father went to Egypt with LXX Soules to recover the LXX families which cursed Cham bred by parted tongues for Babels Idolous tower And the seauenty soules of Iacob match in valew all the families of the world he that will rule over them is as great a tyrant as an vsurper to reine ouer all the world This bragge all Barbers blear-eyed knevv yf they had not hid the trueth of lxx families Gen. 10. somvvhat in Gen. xj by tvvo feined Cainans by fiue Gen. 46. fiue then not borne they had bene more in danger theÌ„ vnder Aman differing from all nationes in the feast of tabernacles For that vvas their greatest open difference as the Chaldy Esther toucheth The lxx having thus dealed the Sanedrin or Synedrion having enacted a lavv that none should alter the lxx Euseb praep 8. S. Luke vvas to folovv the Greke as a recorder not as a judge both in Cainan in soules 75. act 7. And he vvrote not to Siculis Consentinis but to vvise men that had their eies in theri head He vvho vpon act 7. feigneth that some late man added fiue act 7. to the lxxij gen 46. vvold make all the Christianes in the vvorld very simple that could not espie that but marre all copies Arabiq translationes Moreover vvhat vvill he say to the old Greke Philo Equallaged to S. Luke handling Abrahams 75. yeres Iacob 75. soules Gen. 46. exod 1. again but 70 in Deut. 10. 22. He discanting after his maner telleth hovv in dalliance soules vvere 75. in trueth but lxx That number of fiue then vnborne to Ioseph I vvil not here declare vvhy to him more then to other enlargement vvas vvhy the number of fiue my consent aduertisement conferred may giue aduertisement Further for Cainan one sayth he had a copy vvhich had not Caynan I can vvell beleue it For vvher the Apostles excede in vvisdome as S. Mathevv in omitting hatefull Ioakim some vvicked praesumptuous copier vvold nedes amend the text to say for Iosias begate Iechonias his brethren that is Sedekias the vncle that reigned after him Iosias begate Iakim Iakim begate Iechonias his brethren Geneva printed this about 60 yeres vvith their folollovvers filled Europe vvith corrupt copies Yet Beza revoked the vvicked copie But vvho can revoke the milliones of the corrupted The old consent of the Church hauing truth should haue stood as vvell at the first as at the last a tovvne that feared God should not brag hovv they giue the best Bible vvher they misse most deadly And so vvhen they leaue out Cainan here Luc. 3. vvhen God set him in the text pretending a vvarrant as praesumptuous that they savv a copy void of that Cainan they should not be folovved in England Morouver marke this that Grekes in Eusebius make Abraham the tenth after Noe in story though the 70 vvold make him the eleventh so Epiphanius maketh Iacob not the tvventy three but after the Ebrevv the tvventy tvvo And I had an Arabiq commenâ—arie vpon Genesis vvhich in dede folovved the lxx but vvith a note of misli king But novv I haue not that For one Mattathias Holmes caried my Arabiq bookes Bibles Massorite greate Plantine others the best in the vvorld all mine to Ierne-land at his death told as M. Trauerse vvill testifie others that they vvere mine yet one that maryed his sister dealt vvorse then any Turk he sould them as his bookes of 100 lib sterling lent of curtesie vvithout any peny lâ—nt for pavvne as Middleburge knovveth I humbly request the King to call him to accompts all others to hould him as he deserueth for euer Yf my ovvne book had bene left me Canian from Arabia might be handled And this much for S. Luke Only one bad note of a Genevean calling the Gospell into doubt I must touch He vvriteth hovv he hath a copy venerandae vetustatis vvher not S. Lukes men but S. Mathevves be vp vnto Adam He should haue brent not sent to posterity that vvicked vvork Some vvicked copier that dreamed Ioseph his familie to be handled in S. Luke and knovving that Ioseph could not haue naturall fathers in severall families thought good to frame a Gospell of his ovvne head to leaue out the most glorious familie in the vvorld This rule the reader may take at my hand That comonly the places in which the holy Apostles excell in Thalmudique or Attique Lerning some rude copiers alter after their owne braine But as any eares can discerne Cyclops Polyphemus Musike to come short of Aristoxenus so any one Thalmudique Attique vvhat the holy Apostles left Rude copiers can never bring that vvhich hath rare vvisdome So the copie of rare vvisdome must nedes be holden the copy of God vvhen ther is difference betvvixt the barbarous them And the church in most Greke copies old Arabiq folovv the best And none but voyd of iudgemeÌ„t vvicked vvranglers vvill deny that both testamentes stand in the original sure enough for copy What vse the forged Canian hath The foolish of God is vviser then Men. The lxx departing from Ebrevv truth because heathen vvold not suffer it shevv for all Diuinity hovv the natural man cannot abide it Specially they shevved that in the 75 soules in Cainan And that vvold our Lord teach Children in his ovvne familie Bringing irony or mockage for a Cainan that never vvas in the vvorld And by a man that never vvas a man teache wicked men how they will become worse then nothinge eternally miserable So the forged Cainan hath great vse corrupt translations after corrupt copies should not be sold vnamended after vvarninge such as leaue out Cainan vvhom God left vs. And specially because Ievves in every corner be thornes in our sides prickes in our eyes vve should loth help to them as in vvicked blaming the most heauenly purenes of the Greke testament And this much for our Lordes fathers set in S. Luke vnto Dauid The notationes of all from Adam to Dauid conteyne the Abridgement of their story But the vnebrevved vvold not sone conceaue them All vvise studentes that take to Diuinity vvill lerne the holy tongue such of them selues may sone see vvhat the names import Novv Let vs look hovv S. Mathevv shevveth Messias to be man Emmanuel as S. Luke from Abraham to Dauid to be God in man King of the Ievves These be the groundes of our faith our darkenes vvilbe exceding great yf vve misse in these poinctes S. Mathevves text shal be first layd dovvne vvith so much of the persones story as principally argueth doctrine for the Kingdome of the vvorld to come of right faith in them as in vs novv The fathers of our Lord the first fourtene should haue their story knovven among their spirituall
could not be true that Abraham and Moyses so familier vvith God in hovvses of klay should not haue grerter familiaritie after their soules vvere freed from the corrupt bodie This errour of Chrysostomes upon Heb. XI the Ievves uexed Euer since Chrysostome uexed them for Dan. 12 and limited times for affliction under Antiochus and limited for yeres 400. Gen. 15 and yeres 70 under Babel and so 490 Dan. 9. under Heathen So that God had limited time of hope Ben Arama cited an old vvork named Siphry vvho uexeth us novv a thousand yeres whence Machmad might feyn righter keyes of Paradise and strenghten Arrianisme as Arius in Athanasius that yf Christ vvent to Haides He had not the highest joy And thus Ievves help Machmad by mistakers of S. Paul the 2 occasion To this day the Ievves continue the slaunder by the Crede ill translated through all nationes and badly expounded to disturbance of all Faith To aunsvver them vve must shevv that by the Nevv Testament our Lord and all just vvent hence to Paradise as the Church did alvvayes expound the scripture the Crede the Church of Englands faith First England shal be cleared vvhich allovveth and commaÌ„deth the R. R. F. Th. Bilsom Bishop for his sermon wher he handleth scripture Fathers proveth by both that our L. went hence to the high joy D. Bilsons profe by scripture from his sermon fol 219 We haue no warrant in the vvord of God to fasten Christs soule to Hel for the time of his death that he vvent not hence to Paradise to the unspeakeable joy of the Faithfull Thus the R. R. F. coÌ„mended for one of the best of England shevveth that all auctoritie vvil that all faithfull vveÌ„t hence to Paradise And yf anie Ievv say EnglaÌ„d holdeth faith vvithout scripture Nabal is his name and Nabâ—la his fame for folly haunts him for a foole vve vvill taunt him An other vnuincible profe brought on from Luc 16 for the terme Haides which in Abrahams Eleazars ioy is a feasting Thus from D. Bilsons vvordes a full syllogisme may be framed of truth unvincible Yf our Gospel place Abraham in Haides in joy as thâ— vvicked in torment Haides must conteine Paradise for Abraham as Gehenna for the vvicked Novv as Iosephus so S. Luke makes Abraham bosoâ— in Haides the place of torment on high both aâ— all Ievves confession in Cether Malcuth fol. XI Therefore D. Bilson proueth Ben Arama to be a slaÌ„derer and himself a R R F. A second syllogisme often printed breaking all Europe a work of Iohn Cant. Th. Winton The place vvhich receaued our L soule vvas Haides of the Crede Ioh Cant and all Grekes Paradise receaved our L soule Th winton Lavv Gospell the old Grekes late reformed Churches Therfore blasphemous Ievves may see they slaunder us vve conclude plainlie the sound in Divinitie tongues as the BB. Nobles of England BB. in their place by the scripture tongue vve conclude that Paradise is the Haides of the crede Ben Arama slaundereth teaching that the Christian church ever beleved our Lord vvent to GeheÌ„na Never vvent he saith the Church so beleved vve that he neuer vvent but vvent to Paradise And thus our R. R. FF hau made a syllogisme of high esteeme that moved all Christendom to yeld vnto them The rarest in Fraunce novv ten full yeres since L W made Paules tremble at his syllogisme honour and celebrate this conclusion That the barbarous translation to descend to Hell meaneth in learned spech fitted unto the most eloquent Greke of the Crede plain to all Grek countreis a going vp to heaven The rarest in Holland the floure of Leyden folovv our Ecclesiasticall Bishops Other in policy Bishops of good calling The best of Frisia Westphalia Steinford and floure of straungers in Marpurge and the vvhole Churches in Francfurd and the learned of Hanavv and the rarest in Eidelberg vvhose letters be at Hanavv yeld vnto our Ecclesiasticall and Politicall Bishops teaching or allovving this conclusion And the Senatours in Geneva spake to the penner of this syllogisme vpon demaund vvhat our Bishops thought of their D Beza and such vpon avvsvver sayd Deus benedicat tuis studiis Damus tibi licentiam imprimendi quicquid voles Also Nicol Serarius a principal Iesuite being thrise demaunded vvhat should be aunsvvered for Pope to Ievv thrise vvrote the Pope never beleued that our Lord ever vvent to vvorse lodging then the Patriarkes had vvher Athan. Basil Cyrillus Theod place them who in all their vvise thoughtes place them in the highest joy for men upon Davids Psalmes Basil vpon Psal 15 in his â—olume The other in fragmentes printed by Commelin and so say the best Diuines in Theophyl upon Luc 23. of Athanasius seming to differ Because Athanasius saith of our Lords Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thought that Porters of Hell vvere here meant but they are deceaved For the vvordes being of the lxx Iob 38. can meane no more then doth the Ebrevv there meane And thus goeth the Ebrevv in the vvordes of God to Iob. cha 38 16 Haue the gates of death bene reuealed unto thee Or hast thou seene the gates of the shadovv of death The teâ— hath no more nor lesse then this And this later is Greked as I cited The levv vvhich translated Iob vvas excelent in Poetry by veres might be Prophets scholer to Aggay and Zachary knovv that Christ might tell Iob thus Thou hast not seene the state of the dead but in manhood I vvill breake these barres by a resurrection that shall neuer again see death as shaking the postes of that hovvse So Athanas amazeth none lerned And thus Athanasius striueth not vvith the syllogisme of the R. R. F. vvhen judgement in Ebrevv Greke is used Othervvise a Ievv or one bent to help Machmad for nevv keieâ— of Paradise might find a trap to himself and to as vvise as him self But none that can call the Greke Father to the lxx the lxx unto the Ebrevv vvilbe anie vvhit moued And if anie Alexandrean Ievv or Machmadist toke offence at Athanasius to brede nevv keies of Paradise in despit of our Gospel he hath felt judgement Athanasius saing that our Lord vvent to Haides neuer meaneth that part of Haides vvhich is Hell but that part vvhich the faithfull held vvhom he placed in high joy Whither yf he had not gone our soules should never come to their bodies And so all the Greke Fathers aunsvver Arrianes objecting as a basenes the going to Haides vvher yet the faithfull soules be as the most lerned Photius speaketh in Oecumenius upon 1 Cor. 15. One D. ignorant of that spared a truth to the K. of three Kingdomes for vvant of surveyng Hell as aright But yet he joined to the making of a good syllogisme the best vvork that euer vvas made by our Bishops the best to stop vvicked slaunders of Ievves for Machmad against the Gospell And all expositiones of the