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
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
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
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
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
foole was on the left hand And herein he is Iew is her in rancour against Christian good then anie rancourous Iew. In these other poinctes the Iew is equall and a felow And the Iewes damne him in the former but in the folowing he joineth with the Athean dogges 1 In denial that our Lordes supper ended the lawfulnes of sacrificing M. Livelies wordes I cited in my advertisement how he held sacrifice lawful in Vespasianes times So the Iewes hold and none moo but M. Livelies commender So Farrar the Iew they be equallie enemies to Christian faith Christianes think that our Lordes death ended sacrifice offring and we celebrate our Lordes supper as a seale that our Lord ended Moses sacrifice when he went through the veile of his flesh into the holy to find eternal redemption Both these the libeller denyeth he denyeth that he went hence from the cros into heaven and holdeth sacrifice lawfullie continued as did M. Liuelie the first he did commending Patrocles 2 Farar the Iew denyeth that 490 yeres just were from Daniels prayer vnto the sealing of Christ So doth M. Livelie his commender More Iewish then Aben Ezra who being an enemie as well lerned as ever was enemie vnto Christianes yet protesteth this to be most certen as I touched afore and often may profitablie that the seaventie seavens are from Daniels prayer vnto the sealing of Christ the holie of holie His syllables I haue expressed in copies Ebrew Greke Latin English in copies above ten thousand and the best lerned in Christen dome haue in print shewed thankes But M. Livelie his libeller wold be more Iewish then Aben Ezra and not cite Iewes for Christ but folow Iewes against Christ and likewise also against all Christianes Of the name Messias twise in Daniel Ch. 9. meaning Christ properly vndeniably Vhersoeuer the name Christ is in all the Nevv Testament it calleth the reder to returne vnto Daniel specially the tvvo places vvher Messias the Fbrevv vvord is in Greke letters that in the mouth of simple folk as Andrevv the fisher the Samaritane vvomans shevving that the Samaritanes then as all he Ievves knevv vvhen Christ should come into the vvorld M. liuely denyeth Messias in the Angels tongue to sound the redemer Thirty yeres agoe I checked him speaking so sayng that he should be forced to alter his mynd And then he sayd he vâ—old not stand in his opinion Yet finding a commender he returneth to agree vvith the basest of the faithles Ievves to greue all Christian mindes for euery place of the nevv Testament vvhich still calleth vs vnto the holy name Messias or Christ vnto the holy ministring spirit the Angel Gabriel from vvhose doctrine vve are called Christianes So the commeÌ„der of M. liuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned to God should plead of force vvhy he commandeth a joyner vvith the grossest athean Ievves vvher their better lerned vvold be ashamed to Cross Gods vvord but in one place or other vvold shevv that Daniel spake of Messias vvhich vvord vvas never simply propre before the Angel spak it So his commender commendeth layng an axe in a lunatique phantasy to the rote of the tree of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deutero 32. 2 Pet. 2. And this much for the Ievv Farar to vvhose hate of Christ Iscariot Liuelisequa ioyneth vvho the party is I vvill not resolutely affirme The Bishops vvhose auctoritie he drevv to countenance Iudaisme should find him out as their deadliest fo a blasphemer vvith the Ievv Farar God Killed the printer of the libell against the scottish mist yf milliones haue not payd for it the plague deluge payd And God called afore Liuely the stationer charge man of printing liuelea Let all mark hovv God vvill deale vvith the vvounder of all the Bible vvounder of the holy name of Christ stayner of the auctoritie of Christianitie a vvonder to be extolled in a common vveale of Christianity And this much for Farar Liueli sequa yoked together for infidelitie of Heathenisme in Liueleis his commender vvorse then Heathenisme in madnes putting tvvo Kinges betvvixt good Artax him self cutting of him into Kinges tvvo and of being in Cimmerian darknes for Ezra vvith Nehemias of these I haue giuen aduertisemeÌ„t elsvvher And because the defender hath no lerning to defend him Athean railing framed from his ovvne cariage vvill not novv serve vvhen the mist is turned into a sun he can never avvnsvver to one poinct of a thousand of his errours madnes it is better to leaue him to the iudgement of God the King vvhile the party may be mistaken then to press him further But some think the levvish vvell knovveÌ„ For one the same vvork telleth that one the same man four times skophed the scottish mist vvhen the Nero hoped to see his ovvne cuntrey on a flame ioyned vvith Ben Aram for Hell vvher D. Bilson proved most substantially that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in African us Euseb Apod 8 fol. 242 is the Ievves going vp as the scripture speaks from Babel to Ierusalem So it is for our Lord to go vp from the Cross to Abrahams Haides vvhence meÌ„ should think of revenge the same maÌ„ is auctour of both equaly bad doctrines A noble of Scotland noted fovver times vvith vermilioÌ„ his scoph milliones novv note the poison of his heresie though D. Bi. vvrite to the King only of tvvo having forgotten him self in his vnvincible syllogisme to be a third But vvisdome vvill make all yeld vnto obedience tovvard King Gospell cover much mischieff Yf God meane not to pluck avvay all Bishops landes vvhich yf it be vvithdravven both vniversities vvilbe cold Bishops in learning so far passing tvventy vicares in learning as in revenues vvold make our nation the glory of all Kingdomes Of M. liuelies skill in Iudaisme to translate against Christianitie what learning a translatour should have I request the gentle reader to mark M. Livelies skill in Ebt. and mine by both our translationes of Gabriels wordes Dan. 9. Yf God sent me lent me anie judgement M. Livelie used litle and his commender as much In the advertisement both our skill may be tryed of him his learned defendour I will dispute no more His translation vvill shevv agrement vvith Iudaisme and fight against all Christianes and here for all I vvill lay dovvne a fevv rules to shevv vvhat learning a traÌ„slator should haue for Ebrevv and Greke and for all artes to judge of Equiuocationes Of Ebrew 1 He must knovv that the letres Ebrevv the 22 vvhich vve have vvere not invented by Ezra as manie fabled but giuen in the Tables to Moyses and knovven of old 2 The Greke Alphabet vvhich deuided Homers Iliad Odyssea is elder much then that age of Babels captiuitie it is named from the Ebrevv and the Ebrevv much elder then it and the Characters that gaue