a petition tho [sic] the lordes chancelours of both vniversities, & to all the noble ll. of albion & ierne [sic] to help reformation of errours bred by not knovving that t̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the gospel vvher men geue over all resistance. broughton, hugh, 1549-1612. 1609 approx. 3 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16995 stc 3877.7 estc s3298 33143284 ocm 33143284 28357 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16995) transcribed from: (early english books online ; image set 28357) images scanned from microfilm: (early english books, 1475-1640 ; 1872:18) a petition tho [sic] the lordes chancelours of both vniversities, & to all the noble ll. of albion & ierne [sic] to help reformation of errours bred by not knovving that t̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the gospel vvher men geue over all resistance. broughton, hugh, 1549-1612. [4] p. s.n., [netherlands? : 1609] place of publication suggested by stc (2nd ed.). signatures: b² reproduction of original in: trinity college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -descent into hell -early works to 1800. bilson, thomas, 1546 or 7-1616. bancroft, richard, 1544-1610. bible -theology. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion collegium s.s. et individuae trinitatis in academia cantabrigiensi a petition tho the lordes chancelours of both vniversities , & to all the noble ll. of albion & ierne , to help reformation of errours bred by not knovving that to katelthein eis adou in the crede meaneth a going vp to paradise : & no going to gehenna : nor feeling of gehenna torment . the ignorance of vvhich article hath vvroght much ruine to the gospel : vvher men geue over all resistance . d . bancroft complained , r. h. to the ll. of amsteldam , vvhen j vvas preaching at middelburg , that j called him athean , vilain , jevv , traytour . to these four j must ansvver . for the three first : he is no further charged then an allovver of the comon notes : & so longe the king cannot help him . the jevv pharar hath caught him . let him accept my defence for him , printed , & sent him , then yf he any vvit haue , he vvill svvear that my pen cleareth him from all blames vvhich he vvold fasten vpon him self . novv touching the treason of the libel : the earle of argiles cosin germane , vvhich vvas vvith me at geneva , told the k. hovv the senatours shevved him , that vpon bancroftes libel , scoffing my hope in the scottish mist , a plot vvas layd to kill me : hindering some hopes more then 40000 souldiers ▪ & 300. french crovvnes vvere offred me to hasten avvay : j beleued it not , till it came so nere that euen beza made accompt j should never go avvay all this , ypon bācroft his scophing of the scottish mist . touching the diuinitie that to descend to hel in the crede is to goe yp to heauen : your honours see , that d. bilson hath most mightilie proued that : so bancroft allovving bilson scoffeth him self : vvhē he scoffeth that vvhich d. bilsō proued to be most sure : that he must be a most open atheist scoffing him self in the depth of diuinitie , or the k. must be the matter of his libel : as the k. often svvare in scotland , that i should haue vvhat i vvold : for my dangers in his cause . and thus i ansvvear . vvhen the k. hath geven sentence , he may mot plead against that . i hope the k. vvill bridle him from that : by your lps honorable aduertisement : & remember his vovved recompence . your lordslips most humble . hugh broughton . a petition to the king to hasten allowance for ebrew institution of ebrevves broughton, hugh, 1549-1612. 1610 approx. 4 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16996 stc 3877 estc s113068 99848309 99848309 13394 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16996) transcribed from: (early english books online ; image set 13394) images scanned from microfilm: (early english books, 1475-1640 ; 724:08) a petition to the king to hasten allowance for ebrew institution of ebrevves broughton, hugh, 1549-1612. [8] p. .n., [amsterdam? : 1610?] signed at end: hugh broughton. in this copy, verso of title page is signed a2. first leaf blank?. signatures: a⁴. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -hebrew -translating -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a defence of the booke entitled a cōcent of scripture , for amendment of former athean most grosse , and iudaique errours , which our translations and notes had : against the libel , scoffing a scottish mist : and slaundering that the iewes epistle sent from byzantian rome , was a forged worke , and not in deed sent thence . by hvgh brovghton . 1609. a petition to the king to hasten allowance for ebrew institvtion of ebrevves . yovr majestie , gracious king , being moved the last winter by a letter , for allowance to open the new testament in ebrew by thalmudiques , to satisfy iewes desire , and turkes expectation , sayd readily , as syr th. overbury told , you would give 500. poundes annuitie that way : that i leaft d. bilson and your bishops all . because my age fleeth , i humbly request so much sone to be performed : and i will bestow every sicle upon moses tabernacle : and after the first payment , never medle with your bb. yf banecroft can kepe himself so silent , as doth d. bilson ; who is a thousand times of oftener reading in ebrew and grek then he . but yf banecraft his wit , as phaeton , cannot rule his high seat , your highnes cannot be offended , yf the thunderbolt of a pen strik all his wittes out of his brain . i shewed in my former ebrew bookes quietnes for all christians : and so i would goe forwards ; but yf banecroft joyne with iewes , i will sone tel your ll. of him : & yet go forward with ebrewes , to satisfy , as hitherto the best learned in the world , & to my power , increase the honour of your kingdome , to the glory of god , & blessing of your familie . your majesties most humble subject hugh broughton to the right honorable , the lords of his maiesties most honorable privey counsell . i have set forth ( right honorable ) sundry bookes , institutions for 〈◊〉 was in our christianity . two , of epistles , printed afore a. d. 1599. and the one in seaven languages . the other arch. vvh● caused to be translated . the matter of them i need not to tell . an other work is but part ebrew : in a commentary vpon ecclesiastes : & that is translated so much as in english might be . an other is joyned in argument ▪ th●● 〈◊〉 family ended in the kinge● and th●●●● nathans was afflicted : even unto the afflicting of our lord : and of christian● 〈◊〉 〈◊〉 . that , i have translated into greeke : and into latin for europe . and i think that no romist , or law of england wil blame any position of it . an other is altogeather against the iewes , for disturbing the holy story wilfully , that the redēption tyme should not appeare . that work neded not to be translated for england : because i opened every position of it to england afore . all these bookes i made for the honor of the king : that all iewes and gentiles bettered by them , should pray for the king and the kinges children . and them i commend to your lordshipes care , to be regarded according to the sage honour of his majesties governement . your lordships most humble ▪ hugh broughton . a most humble supplication vnto the king for present performance of long purposed allowance, to open the law in the letters and tongue of adam: for iewes and all the sonnes of adam. broughton, hugh, 1549-1612. 1609 approx. 2 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16991 stc 3872 estc s114311 99849537 99849537 14689 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16991) transcribed from: (early english books online ; image set 14689) images scanned from microfilm: (early english books, 1475-1640 ; 703:13) a most humble supplication vnto the king for present performance of long purposed allowance, to open the law in the letters and tongue of adam: for iewes and all the sonnes of adam. broughton, hugh, 1549-1612. [4] p. richard schilders?], [middelburg : 1609. signed: h. broughton. place of publication from and printer's name conjectured by stc. signatures: pi² . reproduction of the original in the emmanuel college library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -translating -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-11 emma (leeson) huber sampled and proofread 2005-11 emma (leeson) huber text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a most hvmble svpplication vnto the king , for present performance of long purposed allowance , to open the law in the letters and tongue of adam : for iewes and all the sonnes of adam . 1609. your highnes readinesse , my liege lord , to honour the gospel , and the kingdome which advaunced constantine your maiesties auncestour , to rule the worlde , is nowe come to high hope , that iewes and christians from bizantias rome to albion , desire an absolute treatise for this cause . if it please the k to differre no lōger , long expected allowance , these treatises promised to iewes of germanie , as the princes haue my letters , shal be soone taken in hand . the new testament to speak by the phrases of law & thalmud , which the holy most learned apostles translate : next that , an ebrew treatise shewing that the prophetes made this their marke : that god in christ reconciled the world vnto him selfe . the third should enlarge al s. paules epistles to the ebrewes , by cōsent of rabbines in those times . the last should bring rabbines vpon the olde testament , to teach the same that the new testament hath . i haue celebrated over the worlde , your maiesties most religious asseveration in the yere of redemption 1596. for a thousande poundes an yeere for clearing the bible : and your message by a knight your sewer of 500. pounds annuitie . as god hath blessed the king , so your princely honour in the principal cause of all studie , wil shew readie royal liberalitie : and stirre vp al the princes of christēdome , with speedie zeale without delay . your maiesties most humble subiect , h. broughton . to the right honorable the lords of his maiesties most honorable privey counsell broughton, hugh, 1549-1612. 1609 approx. 2 kb of xml-encoded text transcribed from 2 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a17007 stc 3889.7 estc s1832 22799882 ocm 22799882 25751 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17007) transcribed from: (early english books online ; image set 25751) images scanned from microfilm: (early english books, 1475-1640 ; 1788:26) to the right honorable the lords of his maiesties most honorable privey counsell broughton, hugh, 1549-1612. [2] p. s.n., [netherlands? : ca. 1609] caption title. text begins: "i have set forth (right honorable) sundry bookes, institutions for iewes in our christianity." signed at end: hugh broughton. place and date of imprint suggested by stc (2nd ed.). reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-11 andrew kuster sampled and proofread 2005-11 andrew kuster text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion to the right honorable , the lords of his maiesties most honorable privey counsell . i have set forth ( right honorable ) sundry bookes , institutions for iewes in our christianity . two , of epistles , printed afore a. d. 1599. and the one in seaven languages . the other arch. vvh . caused to be translated . the matter of them i need not to tell . an other work is but part ebrew : in a commentary vpon ecclesiastes : & that is translated so much as in english might be . an other is joyned in argument : that salomons family ended in the kinges : and thence nathans was afflicted : even unto the afflicting of our lord : and of christians 300 yeares . that , i have translated into greeke : and into latin for europe . and i think that no romist , or law of england wil blame any position of it . an other is altogeather against the iewes , for disturbing the holy story wilfully ; that the redēption tyme should not appeare . that work neded not to be translated for england : because i opened every position of it to england afore . all these bookes i made for the honor of the king : that all iewes and gentiles bettered by them , should pray for the king and the kinges children . and them i commend to your lordshipes care , to be regarded according to the sage honour of his majesties governement . your lordships most humble : hugh broughton . an ansuer vntho [sic] the complaint of r. cant. that he is an athean, ievv, vilain, traitour, in rabbi dauid farars [sic] disputation at amsteldam. broughton, hugh, 1549-1612. 1609 approx. 2 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16952 stc 3844.5 estc s3087 33142599 ocm 33142599 28146 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16952) transcribed from: (early english books online ; image set 28146) images scanned from microfilm: (early english books, 1475-1640 ; 1872:15) an ansuer vntho [sic] the complaint of r. cant. that he is an athean, ievv, vilain, traitour, in rabbi dauid farars [sic] disputation at amsteldam. broughton, hugh, 1549-1612. [4] p. s.n.], [s.l. : 1609. "to the king." signed on p. 4: hugh broughton. reproduction of original in: trinity college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bancroft, richard, 1544-1610. farar, david. great britain -church history -17th century. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an ansver vntho the complaint of r. cant . that he is an athean , ievv , vilain , traitour , in rabbi dauid farars disputation : at amsteldam 1609. to the king. a svbtile ievv , my liege lord , babtized , a child & brought vp in our christian vniversities , studied maliciously to over throvv the gospell & in six poinctes he had caught infinite milliones of ours by our notes in athean vilanie of judaisme vvith him . i printed a purgation of al our bishops : that in allovvance of my book shevving vvhat concent god gaue to scripture , vvher i discomfited his side from those six quarels , revoking the errours , they are no more in athean vilanie of judaisme vvith him . the jevv sayth none other could haue cleared our gospel r. cant . being honored vvith a copy bestovved termes vntolerable . j complain to your ll. and he to the ll. of amsteldam : that j teach him hovv the jevv had caught in athean vilanie of judaisme : & vvil not be cleared . an other complaint of his libelling against the scottish mist , your vvisdome vvill bid rich : c. surcease . the time vvas vvhen the k. fvvare full often that i should haue vvhat i vvold for quenching sinons fyre . vvher the kinges bench hath condemned , he may not plead scandalum : besides these be matters of flat atheisme . i vvrot a book to the lerned nobilitie , amending , errours of our translation in the bible , & crede , & of successor that he brēt . i might as lavvfully haue set croydon on a fyer : an other vvork , & an other , & an other , & an other allovved by d. vvh . & after his death , by the k. he brent . & at this hour he imprisoneth about a thousand copies of a commentarie vpon daniel . bargulus illyricus might as lavvfully . i humbly require justice against him . your maiesties most humble subiect , hugh broughton . to the right honorable rich. archb. of canterburie, h.b. wisheth g. broughton, hugh, 1549-1612. 1609 approx. 4 kb of xml-encoded text transcribed from 2 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a17006 stc 3889.3 estc s1831 22788469 ocm 22788469 25746 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17006) transcribed from: (early english books online ; image set 25746) images scanned from microfilm: (early english books, 1475-1640 ; 1788:25) to the right honorable rich. archb. of canterburie, h.b. wisheth g. broughton, hugh, 1549-1612. [3] p. r. schilders, [middelburg : 1609?] caption title. text begins: "when barow and greenwood, r.h. were to be pardoned, if they would haue come to church ..." imprint suggested by stc (2nd ed.). reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bancroft, richard, 1544-1610. church of england -creeds. great britain -church history -17th century. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion to the right honorable rich. archb. of canterburie , h. b. wisheth g. when barow and greenwood , r.h. were to be pardoned , if they would haue come to church : they could finde no barr sound but this : that none should hold them of good religion , which beleeued that our lords soule went to hell. archb. wh. thought that the creede was translated in english , after the most learned greeke : but the wicked translation english differeth from the greek : as doth descending in soules , from ascending : and heaven differs frō hell. archb. wh. thought our lord in soule descended : and into hell. but bishopp elmer knew the greeke meant a going vp to heaven : and had saved barow and greenwood , shewing that by a friend to them : if a chaplein a messenger , had as he promised , spoken to the partie . vpon new stirre , i opened the trueth : and for receiving a letter from maister iames melvin : the vnable in divinitie , meant to plague in humanitie . but this blew good corne to you , by e. e. helpe , and became your making , and the death of him that preferred you . as you were making friendes , i wrote of our faith and king. for the king you brent the booke , as having treason : that i called him the king of our language . i wil not denie my meaning : i meant to keepe you from bent to p●iamus happines : you & bar. abbas . after this , i write to the graue father , archb. wh. a treatise that he was deceaved . he saw it , and sent maister geffrey k. to me , to cōfesse errour maister rob. beal told q eliz. that archb. wh. was deceaved : and , i think , q e. bade archb. wh. to confesse errour . but witlesse bar. skopheth his yeelding , and d. bilsons , as if he were an ape , and not a body of reason , and skopheth the sc. m. as having a minde to vndoe the soile that bredd so senseles and so impudent a wight , and skopheth the concent of scripture : and skopheth the booke of scripture concent : to graue in memorie howe vnlearned a wight hee is . to archb. wh. i write an epistle of d. bilson his yeelding , for the matter in strife : but by feigning a iourney from heaven to hell by the creed : to make this phāsie heard , our christian religion , he was much deceaved . you brent these copies : and a second impression for the king of our lāguage . consider how little you feared god and the king in so doing : and to teach how slender a doctor you are in divinitie , i advertise of corruptions in your handling of religion : and of betraying the gospel to iewes , & at wordes you chafe : where your libels style is my warrant . now i wishe you to be a lucifer , and light giver : but not a babylonian lucifer , to exalt your selfe aboue the gospell , for our lords passage hence : and i wishe you not to be a bargulus illyricus , to cease vpon other mens good : and an orthodox , not as cotton exceter , to burne bookes defensiue of our religion : and i send to your iudgement , the booke made against you to the king , if you iudge your selfe , the king needeth not to be troubled . and i will burie all griefes , if you find some to answer the iew , for the honour of all christendome : if you can not , your iudgement is heavie that threatned to hinder others . but take a right course , and all wil be well . i haue no minde to striue with you , but to leaue you to gods iudgement , where i holde your bent not good . we should heare that saint paul telleth : it is appointed for all men once to die : and then cometh iudgement . and our yeares tell vs , there is but a stepp betwixt vs and death : that wee should looke shortly for death and iudgement : and not sell our birth-right in heauen , for a messe of pottage : but looke vnto the blessing which god hath layde vpp for all that loue his glorious appearance . amen . a petition to the king. for authority and allowance to expound the apocalyps in hebrew and greek to shew iewes and gentiles: that rome in cæsars and pope, is therein still damned. and for translaters to set over all into other large-vsed tongues. broughton, hugh, 1549-1612. 1611 approx. 5 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16993 stc 3876 estc s114312 99849538 99849538 14690 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16993) transcribed from: (early english books online ; image set 14690) images scanned from microfilm: (early english books, 1475-1640 ; 703:14) a petition to the king. for authority and allowance to expound the apocalyps in hebrew and greek to shew iewes and gentiles: that rome in cæsars and pope, is therein still damned. and for translaters to set over all into other large-vsed tongues. broughton, hugh, 1549-1612. [4] p. g. thorp], [amsterdam : 1611. signed: h. broughton. signatures:pi² . reproduction of the original in the emmanuel college library. the e in cesars has a cedille under it. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature -early works to 1800. bible -n.t. -hebrew -translating -early works to 1800. bible. -n.t. -revelation -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a petition to the king . for avthority and allowance to expound the apocalyps in hebrew and greek , to shew iewes and gentiles : that rome in cęsars and pope , is therein still damned . and for translaters to set over all into other large-vsed tongues . 1611. to the kings maiesty . since the time that the iesuites , my liege l. are busy with our k. i held it my duety to shew readynes to combate with them . and because the apocalyps revealeth perpetual wrath of god vpon rome for killing of christ as was told by balaam , numb . 24. i made two english commentaries vpon that book : one brief , to shew the harmony of the visions : the other large : shewing how god in one word lappeth the whole tenour of romes badnes . because it is not fit for me to steale a victory : i would make two cōmentaryes moo : in tongues which the pope is bound to vnderstand : one in ebrew vpon an ebrew translation : an other in greek vpon iohns owne style . the hebrew would yeeld this commodity . the apocalyps in two sorts draweth all the law to it . it sheweth christ from all the law and prophets : and the curse of rome from all the old cursed since the serpent deceived eve. this cannot be so well done in any tongue as in ebrew : as iohn translateth ebrew most strictly : and this would winne millions of iewes , which grone to be taught . sr iohn fortescue of honourable memory , receiving the hebrew books which i printed vpon myne own charges , told the messenger cōfidently , that he would obteyn of the k. a very great stipend to go forward . but the very aged honourable gentleman was prevented by death : that the k. might shew himself willing of himself : in his enemies cause : that the pope may be known of all iewes that he is the taile of the old dragon . so both iewes and papists shal be together here benefited . yea and turks too . of which argument i may here lay down part of a letter of the lieger at constantinople , written to m. richard stapers merchant . these be his words . there is a iew taking himself learned , and hearing of the good fame of m. h. broughton , hath invited him to make proof of his learning , by the due answer expected by the iew from the sayd broughton . and therefore i require your worship ; though as i heare , he be not in london , yet to cause the same to be sent vnto him , and to procure answer : and if it were possible to cause him to come hither : being , as i heare , little esteemed there . i assure your worship it might turne to the benefit of christendom . yours barton . i was at basil when the iewes letter , and the ambassadours came to my hand : and i printed the iewes letter : and others in ebrew to archb. whitgift , and in greek to the rest of the bishops . and when they despised the cause : they and the like sped never the better : and vpon myne own charges i printed , and scattered books . i wish your maiesties charges to clear all the bible so . and this much for hebrew handling of the apocalyps . now for greek . the caesars wickednes should be told briefly : whereby they are so hatefull to god : from greeks , best in their own tongue : and the popes continuall trechery to overthrow the east empire , ever since great constantine left hated rome : and i would expound in greek all the apocalyps for graecia : and chose out of their commentaries all that is good . a greek bishop told me they haue 30. which he will help me too , by the patriarch . wee haue but two printed . i request your maiesties authority and allowance for this paynes : even to hire also others to turn all to other tongues . this summer might at basil , where plenty is of ebrew printers , serve me for to expound in ebrew , the apocalyps : and the next , for the greek : and the rest of my life should open the consent of all the bible shewing christ , in adams tongue : which work would force academiques to better agreement : as that litle which i haue done in ebrew , is welcome to all sorts . this i dare promise your m. by gods help , that you shall never repent of liberality this way : and i most humbly request your royall wisdome to regard aright this most weighty cause . your maiesties humble subiect , h. brovghton . a declaration vnto the lordes, of the iewes desire these fiftene yeres for ebrew explication of our greke gospell hindered by a brase of wicked selly d.d.: wherof the god of iewes & gentiles hath payd the one: & will pay the other: when he hath detected who he is. broughton, hugh, 1549-1612. 1611 approx. 7 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a16968 stc 3857 estc s114307 99849533 99849533 14685 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16968) transcribed from: (early english books online ; image set 14685) images scanned from microfilm: (early english books, 1475-1640 ; 703:09) a declaration vnto the lordes, of the iewes desire these fiftene yeres for ebrew explication of our greke gospell hindered by a brase of wicked selly d.d.: wherof the god of iewes & gentiles hath payd the one: & will pay the other: when he hath detected who he is. broughton, hugh, 1549-1612. [4] p. s.n.], [middelburg? : 1611. place of publication conjectured by stc. signatures: pi² . reproduction of the original in the emmanuel college library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -versions -early works to 1800. bible. -n.t. -hebrews -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2006-09 mona logarbo sampled and proofread 2006-09 mona logarbo text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a declaration vnto the lordes , of the iewes desire these fiftene yeres for ebrew explication of our greke gospell : hindered by a brase of wicked selly d.d. : wherof the god of iewes & gentiles hath payd the one : & will pay the other : when he hath detected who he is . 1611. i heard , r. h. of a most honorable bent of the k. for clearing in ebrew & grek by the apoc. all the bible : & my desire that way is stird by newes from graecia . one edw. crain a shipper of n. castell : was long in thrace : where iewes dayly reioyced of our knowledge in the law , hoping to learne from vs salvation . and one came with him to venice , for leyden , hearing ( by the post of collen belike ) that i meant stay there . he wold be fully instructed of me : that hee might returne to saue his nation . and i whole fiften yeres craued allowance to shew christ through the bible . but satan hindred all hitherto . now i hope the sting in the dragons tayle shal be pluck vp : that no libellers crew sting more . they ioy that i shew iesus not ioseph son to ely : luc. 3. iechonias , matth. 1. only by kings phrase father to salathiel , by all rabbines vpon ier. 22. & parted macedoniens the fourth kingdome in daniel : & daniels 490. yeares seauen times the captiuity space , begon at the angels message & drawen exactly vnto our lordes death . euen by aben ezra their owne doctor : forced to overthrow their owne thalmudiques all : by clear ending of moyses . also this was acceptable , that i shewed ps . 16. that ▪ christ sayd , that thou wilt not leaue me to the graue till the body see corruption . & so act. 2. & crede : crucified dead & buryed : & went to god : wher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heauen for the godly , & gehenna for the wicked : both on high . they thought we in england held a going to hell. as chrysologus now 1200. yeres : & rome confuted by isaac ben arama . fol. 205. that so our gospel could not be from god : yf it taught that the fathers could mis of paradise hence or messias . the very deuels & porphyrie their angel in euseb . apod . euang. 3. say : our lordes soule was the godliest of all soules : & the soule of the godly goeth into the soile of heauen : wher iesus & all iust bee . this much the very deuels confessed : but our translation ps . 16. thou wilt not leaue my soule in hell , & the same act. 2. is more shameles then any part of the alkoran . and a sixt poinct cheared the text of the holy grek : wher beza 60. yeres checked the text & milliones after him . hence they thought god never gaue it . for as in the course of nature god preserveth all his creatures & all the letters of the law : so he wold haue kept euery letter of the new testament yf he gaue it . but before me none defended the general purenes & eloquēce to be from god. so longe they staggered : but now reioiced vncredibly . fiue hebrew litle works the most eloquent rabbin of all the worlde , as prage censured , rabbi ruben sent into england for me . beside that which i printed to the delite of all christendom : but the libellers crew that libelled i forged the first of six : bezelled them that poor ruben died in vnperfect hope . a copie of one a merchand hath in ingland . and the turky marchants might find who had them . i wold request the k. to try who were the atheistes that durst so deale to hinder the glory of christendome : & salvation of abrahams sonnes . i haue lately complayned to your lordships a litle : but i reserue this to myne owne complaint to his sacred maiestie . to whom i haue to shew the original of abraham rubens epistle printed : for a memoriall against them that libelled i forged it . the one died horribly . men may mark the others end . i hasten home to instruct the k. & pr. yf it please them in few houres in all the bible : & groundes of diuinity study . and then i may detect the barbarous atheisme & brainsick profanesse of the libellers , scoffing the scottish mist & brettish nation , as the mate wold scoph : for these poinctes : that he turneth atheanly , for the popes vse , our lordes wordes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to damne heathen governours of tyranny . wher our l. prov. 8. telleth that by him princes decree right . but he wold teach that our lord taught against caesar : to bee gilti by humane lawes . and for grek in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is to be accused of extreme blindenes , twelue times the 70. haue the word : but the ebrew answerable never signifieth tyranny : & old heathen never vse it . so his raving is against the cōcent of scripture , which god gaue : i did but shew : & his denying messias to bee christ our lord in m. liuely , vpon dan. 9. & time of his baptisme or death : which endeth moses , to be plain in prophecy : & his assertion that sacrifice was lawfull in emperour vespasians dayesi : this crossing of all salvation worse then machumedean shal be obiected : & his lunatique scoffing of the conclusion of the most famous syllogisme of archb. whit & b. winton , concluding vnvincibly that in the crede to descend to hell is to go vp to heauen : this shal be vrged to disgrade him : or to send him to bishop the wild in virginia . and wheras he bestoweth : the terme asse on me : the k. may set him to dispute whether the libeller or i shall beare that name . yf it please the k. to try my vein : yf in 24. sermons i make not his court better in all the bible , & rules of diuinity : then the libeller will euer be : i will be greved at no disgrace . i stay to heare of the iew sent from 15. yeres zeale of his folk : who giue me such wordes , all , for hebrew eloquēce , & the most , for perpetual orthodoxie , that wold make barre loe to burst their panches for envy . yet yf the wind serve i will hasten to salute his m. & will take order to haue the iew sent to england after leaue that he may come . being yet vnbaptized . i wish him to heare before the king all the bible in one hebrew sermon : & then baptized . your lordships most humble h. brovghton . a censure of the late translation for our churches sent vnto a right worshipfull knight, attendant vpon the king. broughton, hugh, 1549-1612. 1611 approx. 10 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16957 stc 3847 estc s114808 99850031 99850031 15214 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16957) transcribed from: (early english books online ; image set 15214) images scanned from microfilm: (early english books, 1475-1640 ; 656:12) a censure of the late translation for our churches sent vnto a right worshipfull knight, attendant vpon the king. broughton, hugh, 1549-1612. [8] p. r. schilders, [middleburg : 1611?] signed: h. broughton. caption title. place of publication and printer's name from, and publication date conjectured by, stc. "an attack on the translation of the bible, probably the king james' version."--folger shakespeare library catalogue. signatures: [a]⁴. slight print show-through. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -english. -authorized. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a censure of the late translation for our churches : sent vnto a right worshipfull knight , attendant vpon the king. the late bible , right worshipful , was sent me to cēsure : which bred in me a sadnes that will greeve me while i breath . it is so ill done . tell his maiest . that i had rather be rent in pieces with wilde horses , then any such translation by my consent should bee vrged vpon poore churches . i will article . i. my advertisement they regarded not , but still make seth a foole to name his sonne sorowfull enosh : whē , as they translate , men began to call vppon the name of god. all the ten fathers names beare sadnes that the seede of the serpent would bring the flood . thus moyses meant . seth called his sonne sorrowfull enosh : ( because ) then sprange corruption in steed of calling vpon god with good vnderstanding , as 1. pet. 3. handleth the cause . and the babel thalmud : and iarchj 600. yeares old : & 900. arabiq sadaias : and the late iewes pagnin , & tremelius . this stubburne errour deserved all punishment : dashing all the vein of the old world . ii. where iesvs is called the sonne of god , luke cap. 3. and luke should shew by whom , & had nothing to doe with ioseph , they in fiftene verses bring fiftene score idle wordes for accomptes in the day of iudgement : and bring ioseph to bee the sonne of all the men there : where thus saint luke meant : iesvs was called of the father my sonne , beeing sonne of ioseph ( as men thought ) filius not filij , eli filius , to each vp , filius adam , filius dei : so seaventie five men are by saint luke above the angells ( as iewes say commonly ) the iust is above the angells . and heere we have a cleare record how christ came of david : and heathen for saint luke , and theophilus kept no lesse then iewes this most royall genealogie . now when ours say , seaventie five times which was the son seaventie five times , they trifle . the relation of each is to christ : and seaventie five times they obscure the comfort of mankinde . a iew of amsterdam obiected the bishops errour to deny the new testamēt : that omitted how christ should come of david . therevpon i cleared our lordes familie . bancroft raved . i gave the anathema . christ iudged his owne cause . the new edition crosseth me , i require it be burnt . iii. it denyeth david ever to have bene in the worlde , and so by a consequent christ him selfe , act. chap. 13. vers . 20. where they say : god gave them iudges about the space of foure hundred & fiftie yeares . it is but foure hundred and foure score yeares from the lambe to the temple . now david was not borne before elies death , but ten yeares after . about 30. of the fourty yeres in the wildernes , with about foure hundred and fiftie yeares , will make foure hundred and foure score yeres . so by our bishops all the holie storie should bee a lye . my warning was large herein . and two and twentie yeares agoe admired by french in london , and by them to zurick , how by iewes i cleared the text : and by my enemies in london , as my friends wrote vpon the advertisement , to super-admirable report : that none before me did , nor would after match my heed . and what a prank is this : that translaters sould so mocke with the king. this meaneth s. luk : god gave them iudges after a forte ( of law accomptes in troubled states ) foure hundreth and fiftie yeares . king edw. the iv. and k. henry the sixt did breede such yeares . i humbly desire the king to bid the bb. answere to this . iv. i warned how baasa k. of israell was a warrier against asa , being ten yeres dead : and ochozias was made two yeares elder then his father , and twentie yeares elder then him selfe . the bb. will not take the warning . the k can iudge . v. iewes denie the new test for these lies , act. 7 1. iacob died and our fathers , and were caried over into sichem . the iewes obiect : if the n. testament so speak , god never wrote it . iacob was caried to hebron not to sychem . s. stephen and s. luke have trueth . the bb. have not . 2. and they were put in the grave which abraham bought . s. stephen & s. luke never meant that all thirteen were put in one grave . they meant that iacob was buried in hebron : and the patriarks in sichem : and who would thinke that scholers should be ignorant of this ? and that after open advertisemēt in two impressions ? what vse shal be of opening trueth , if men may despise it ? 3. abraham bought no sepulchre in sichem . and the sepulchre there was bought for sheep . thrise the terme keshita is vsed , and still in the chaldie and greeke for sheepe . the margent note for sheepe burneth the hart of the translatours : who bade them put the errour in the text , and right in the margent ? vi. the angel gabriels message to daniel the goodliest of men , is the lampe to both testamentes : but the trāslation now , as the former , maketh it bitter : and foolish . by it christ was to end moyses after seauentie weekes : that is foure hundred and ninetie dayes . the angel spake of yeares . and why should the church bee vexed with a doubtfull terme ? and what can this meane ? hee shall confirme the covenant with many for one weeke . the covenant is perpetuall : not a covenant for week . besides , prince there twise is messias : and his people were the iewes : so the iewes should destroy their owne citie . and many more vnlearned speeches darken the angell speaking of the angel of the covenant : who wil not beare with our sinnes , exod. 23. vii . in chap. 11. 38. they leave atheisme in the text : blaming worship of the god almightie : & put my translation in the margent , and would make the angells speach vncerten , about the name of god. viii . the precious twelve stones , exod. 28. be everie one translated by the ho. ghost , apoc. 21. so that the dumbe stones speak of the bibles storie . this made a learned rabbi affect the gospel . and i have handled all often , to approbation of the best learned . they who can cite rabbines varietie to disturbe the new test . & to crosse opened trueth , must be told they halt before a cripple . i will suffer no scholer in the world to crosse me in ebrew and greek , when i am sure i have the trueth . men that meant quietnes , would never have dealt thus . ix . the h. ghost should not be cōtemned in greek spelling of ebrew , as in ragau , luc. 3. after the 70 gen. 11. it is barbarously perverted into reu. x. sadik and ain in chaldea had one forme and souud , as in daniels chaldie : the ebrew s. is expressed by ain . and so saint peter calling balaam the sonne of bosor , sheweth that he was then in chaldea : where ain was expressed by an s. as thalmud ierusalemy in megilah and r. azarias in a learned treatise noteth . this was a litle before saint peters martyrdome : and as from babylon he wrote his first epistle , shewing that god had his church there , as was tolde psal . 87. so from babylon he wrote his second . and being a prophet he would not goe to rome to saint paules bishoprick to be kild , where he had not taught . the bishops had fell the bridgemaker of rome , by one letter ain pronounced s in chaldea and arabia only : if they had followed the holy ghost to call baalam the sonne not of beor or boor , but of bosor : so it had appeared that he was never neare rome . and origen in euseb . the first auctor of his being there : yet telleth that be kept in asia til a litle before his death . and if peter ever had bene neare rome , he being a prophet , & seeing what stirres would arise , had written some note of his being there : and of the occasions of his cariage ● that hated citie that killed christ , as s. luke and paule shew pauls occasiō . but not one syllable hath he bent that way . and balaam the sonne of bosor had beaten italy , no lesse then whē he sayth : and that people shall afflict heber ( whereof christ was more then all the rest together ) and shall hold on to destruction . as iohn most grammatically translated the ebrew . epiloge . i blame not this that they keepe the vsual style of former translations in the church : that the people should not be emazed . for the learned the geneva might be made exact : for which paynes whole 30. yeres i haue bene called vpon , and spent much time to my great losse by wicked hinderance . when you find the k. at leasure shew his m. this short advertisement . and if his highnes bid me again as once by the earle of pembroke , shew faultie places . i will in a few sheetes translate what i blame most : that they may be sent to all churches , that haue bought bibles . so all may be well pacified . the k. meant royally : but froward would be froward : who haue felt it : as i was sure they should . of late by mr. pat. balfour i heard of most royall bent : and many of germanie write me the same . tell his h. it shall not be lost , by gods helpe . your worships in heartie reverence , h. brovghton . positions of the vvord hades that it is the generall place of soules: and holdeth as vvell the godly vvhich are in paradise, as the vvicked that are in tartarus. with a catalogue of our heresies, from which one word handled by a right grecian would haue saued vs. to the bb. of england. by hugh broughton 1605. broughton, hugh, 1549-1612. 1605 approx. 11 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16998 stc 3879 estc s119114 99854321 99854321 19735 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16998) transcribed from: (early english books online ; image set 19735) images scanned from microfilm: (early english books, 1475-1640 ; 1340:26) positions of the vvord hades that it is the generall place of soules: and holdeth as vvell the godly vvhich are in paradise, as the vvicked that are in tartarus. with a catalogue of our heresies, from which one word handled by a right grecian would haue saued vs. to the bb. of england. by hugh broughton 1605. broughton, hugh, 1549-1612. [2], 14 p. s.n.], [amsterdam? : 1605. place of publication suggested by stc. ends on a? in both copies a8v has the catchword "done so:", but this is possibly an error in the position of the words. one copy has added at the foot in contemporary manuscript "finis" --stc. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng future life -early works to 1800. hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion positions of the vvord hades : that it is the generall place of soules : and holdeth as vvell the godly vvhich are in paradise , as the vvicked that are in tartarus . with a catalogve of our heresies , from which one word handled by a right grecian would haue saued vs. to the bb. of england . by hvgh brovghton 1605. of hades , the place of soules : diuerse speches vvher it is . 1. the greeks vniuersally since their tongue hath bene in record , holding truly in speach , that mans soule is immortall , place the soules of the dead in hades . but vvher they should place it , that could not be knovvē of thē vvhich had not faith to perceaue that by the vvord of god tvvo vvorldes vvere made . 2. saturne and iapetus , sent of iuppiter into hades , held the other haemisphere . and plato in phaedone proueth that seing the earth is in the middes , hades ūder the earth , to our situation , must be as far as the heauens . 3. eustathius vpō homer calting haden for iapetꝰ the half globe vnseen , shevveth that some place haden beyond the ocean . and homer , in vlysses iourney to hades , placeth it beyond the gates of the sunne . 4. the greek fathers follovv the heathen in phrase : vvho term the place of all dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder the ground . yet they knovv that abraham and such vvere in the heauenly city . by eb. xi . and that doth basilius confess vpon ps . 15 , & 115 , & 116. & many fathers in fragments vpon the psalmes ioyned to athanasius . and athanasius in mo places then tvventie shevveth that hades to our l. vvas holy adams , & holy abrahams lodging . and vvhē the porters of hades trēbled : in that father , it vvas not for feare least the vvicked should be rid from gehenna : but least all the faithfull should arise . and euen gehēna in chrysologus is by abuse of term abrahams lodg : vvhom & the rich man eadem regio continebat . vvhat vicinity is to soules in their vvorld vve cannot tell . and as vve see the sun so far off better thē a man distant forty pases : so the speach passeth of abraham vvith eleazar that made god his strength , to the tormented : as though there vvere but a dingle , valley , or great ditch betvvixt them : yet theyr listance may be far : though vve must be spoken too : as mans capacity holdeth . and , by our lords vvarrant , hades hath abraham no lesse then the rich man. in that vvord luc. 16. the lord allovveth the general notiō of heathē greek : that hades is the place of all kynde of soules : faithfull & faithles . 5. by iosephus in photius librarj the bosom of abraham is in hades : and by the true philo the greek ievv of alexandria , abrahā leaving mortality is ioyned to the people of god , enioying vncorruptiō , made equall vnto angels . and this sentence a late ievv r. azarias hath translated into ebrevv : as being the ievves comon opinion . 6. the learned theodoret cōmendeth platoes iudgment for double iudgments in hades : ioy for the iust : & prison for the vniust . and he accepteth platoes terms , though plato knevv not vvher hades vvas . 7. the ievves in zoar made from symeon ben iochaj , of s. pauls time , haue gehenna for the vvicked : & paradise for the godly . and no third place . and in aboth rabbj nathan moses & all faithful are presently caryed to gods throne . and rest vnder the throne . as the martyrs vnder the altar . ap. 6. 8. our l. confirming the ievves terme of paradise , telleth the thief this day shalt thou be vvith me in paradise . the ievves vvere taught by prophets termes for the vvorld to come : and those vvould the holy ghost confirm in the nevv testament . 9. some greek fathers , not knovving paradise for soules lodge vsed from the prophets scholers , thought it opened first to the thief : and so , hades for the fathers to be a degree lovver : as doth basil on pf . 49. yet he checketh himself . 10. s. paul disputing vvith ebrevves in their plain maner , to greeks vvas hard in this eb. xi . god providing better for vs , that they vvithout vs should not be perfected . he denyed not to abel , enoch , noe , melchizedek abrahā , isaak , iacob , moses , barac , gedeon , iepthe , samson , samuel , david his 37 vvorthies strong in battel , the sareptane , the sunamite , elias & vexed prophets , ananias , azarias , misael & daniel & the machabees , vvho dyed for hope of the better resurrection , he denied not to these all ioy , that tbe martyrs had : but disputed hovv the lavv made nothing perfect in doctrine : vvithout the gospel manifested vnto vs , seen to the old fathers far off . 11. s. paul vvas not a lord of faith , but a teacher . and so he vvas to speak vpon grounds vvhich his enemies could not deny . and he protesteth he bringeth no nevv principles . that christ vvas to suffer , & being the first from the dead should shevv light ūto the vvorld : this vvas all his difference from the scribes . and his epistle to the ebrevves in euery membre combateth vvith the talmudiqnes : vvhos speaches yf the greek fathers had knovven , abrahams hades had not bene thought , one thought in ioy differing from his iudaique paradise : vvherin he vvas equall to angels . 12. iosephus book for abrahās bosom in hades , fathered vpon irenęus , iustine martyr , & one caius elected bishop of the gentils , in photius , sheevveth the greeks comon opinion : that they took hades the general to paradise dise & gehenna . but vvhen they feared speaches to rabbins for the thiefes paradise , & hovv the patriarks had not perfection vvithout vs. yet theophilact vvrestleth vvell vp on s. luc. 23. vvith both poincts . but novv 1400. yeares the greeks haue staggered : saying vvell and tottering vpon their ovvn sayings . 13. vvithout knovvledge of rabbins & heathen greeks , none can be a fit bishop to expoūd soūdly the ebrevv and the greek testament : & to shevv constantly that hades is the generall for heauen & hell. 14. the scribes hold vniuersally that sheol neuer distinguisheth lots , but vvhen it is taken for a spedy death , vpon vvickednes : and yet then no sure vvarrant , for to be hell. 15. yf any vvill be heaping christians for sheol to be hell , against the most learned scribes , rambam , the greatest thalmudique that ever vvas : vvho to . 1. 49. in a treatise of repentance svveateth to find the metaphores for hell , and all notes of it but neuer durst touch sheol : yf any vvill make our barbarous to teach such rabbins ebrevv , that mā making us ask off to turks & ievves , laboureth for machmad more then many thousands that take his pay . and such should be bridled not honoured . of the manyfold haeresies vvhich hades , holden the vvorld of soules , generall to paradise & gehenna , doth plainly , strongly , & most profitably confute . 1 the pope thanketh god , vvho sent his s. to hades , to bring the fathers to paradise : this thāk is foolish . they vvere & are still in paradise : the ioyfull part of hades . and they changed not their place , by our lords passage . 2. some of ours say : the church ever held that out l. vvēt to hell. the iesuites of mentz being demaūded of their faith : vvhich is in a greeke epistle vvritten by their chief pater nicol serarius vtterly deny that our l. vvēt to vvorse lodge then the fathers had . and no old church vvent further that vvay then the popish . so our doctrine fayleth , and falleth . and of reformed churches breame alone or vvith small company , holdeth hell , to be named in the creed . 3. geneua made them selves rediculous to all graecia : teaching imposibilities : that our l. vvent to paradise : and not to hades . as if they vvere men & not animalia . 4. the same in vvord deny the soules immortality . all platoniques vvill tell thē that yf the soul be immortall , it must needs go hēce to hades . not onely theodoret named about : but also s. luc. 16. allovveth platoes speach . so geneva tongue denyeth the soules immortality : though it have a mind vndenying of it : and a good hope of the vvorld of soules : better thē the ievves : vvhich say gholā haneshamoth gholam hanechamoth the vvorld of soules is the vvorld of solace . but alas they hausmal hop , vvho deny christ our only hope . 5. geneva , saying : to descēd to hell is to haue the torments of hell : vvould be rediculous to three thousand yeares greek : none euer tooke it so . therin they do them selves exceeding great iniury : shevving that they misse in vveighty matter : against the perpetuall vse of the speach . 6. the same teaching in this order that our l. suffred : vvas crucified dead and buryed , and suffred : make the penner of the creed to be no logician : that knevv not in vvhat order things vvere to be spoken . 7. the soules immortality should specially be opened in the creed : that the body being declared , hovv it vvas crucified dead , & buryed : this article vvas needfull : that our lord his soule vvent vnto the father . that doth the greek in speach of the faithfull , signify . this goodly article the geneveans exclude . 8. the assertion that our l. suffred hell torments , appeareth not true by any scripture . true modesty vvould looke to scripture phrases in handling our redemtion . the word telleth our l. his danger , shame and reproch , vvere vnspeakable : and that god left him ps . 22. vnto paynes and contumelies there set dovvn . but that god forsooke him : that is our ovvne term . the vvord is leaue . and the psalme expoundeth the vvord . and shabak in the gospell , syriaque and in dan. 4. is plainly to leaue . as to leave the stumpes of the tree in the ground . 9. calvins vncircūspect vvordes herein gaue papists much advātage : and troubled all churches . greek skill for one vvord vvould haue holpen all . 10. purgatory falleth vvhē . hades lodgeth all soules departed : & can haue but paradise & gehenna for them . 11. archb. vvhitgift , vvas vvise vvhen he obteyned by syr iulius caesar q. elizabeths hand for m. ieffrey k. felovv of the kinges colledge to passe ouer sea to cōfesse his haeresy : vvhile he denyed descēding to hel in the creed to mean in a barbarous & shamefull translation a going vp to paradise . and he vvas thankfull in promise of 400 lib. ꝑ annū : to his catechizer . so that he vvould stir no more in the matter . archb. vvhitg . vvas vvell learned in the comon kind : and could see . when he the arch. yeelded , the inferior bb. should haue done so : the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. 1605 approx. 13 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a67923 stc 3867.5 estc s3788 33150978 ocm 33150978 17264 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67923) transcribed from: (early english books online ; image set 17264) images scanned from microfilm: (early english books, 1475-1640 ; 1872:17) the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. [16] p. by zacharias heyns, printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth : 1605. title and imprint also printed in hebrew characters. hebrew title romanized: mishpaḥat daṿid ʻal bene hamalkhut ʻim seder ʻolam ʻad geʼulat [yoshve tekhel kedem?] berit hamashiaḥ. parallel texts, english on recto and hebrew on verso, reading right to left. signatures: [a]⁴, b⁴. reproduction of original in: bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via 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and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy -early works to 1800. judaism -controversial literature -early works to 1800. 2003-03 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-06 olivia bottum sampled and proofread 2003-06 olivia bottum text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie of david , for the sonnes of the kingdome , vvith a chronicle vnto the redemtion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth by zacharias heyns . 1605. to the renovvned in ievvish learning , abraham rvben archisynagoge in constantinople , vvordes of peace and truth , famovs sir , i promised to shevv you the vvays of our favth largely , vvhen the king of scotland should be king of england . the day is come , and vvhat i longed for i haue seene . and novv i vvil declare in print what i did before in vvriting . and i vvil beginn from the house of dauid , and the chronicle for herein the heart of the most is deceyved and wandereth . aftervvards ( if god wil , ) i vvil shevv the joynctes of al the holy bible , and the superfluity of the thalmud . god giue you knowledge for dauids house : where the sonnes of salomon fayle : and vvhere the seede of nathan his brother doth come hey●e to the kingdome . in iechonias solomons seede fayleth : according to the vvord of the eternall , by ieremy both of iehoiachim and iechonias , of iehoiakim thus speaketh god. he shall haue none to sitt vppon the throne of dauid ▪ and of iehoiachin thus sayth the eternall : o earth earth , earth heare the vvord of the eternal ▪ vvrite this man childles : a man that shall not prosper in his dayes . for none shall euer prosper of his seede : to sitt vppon the throne of dauid ; and to rule in iudah ; this is the oath of god vvhich is neuer called back by no repentance : as the repentance of moses could not call back gods oath for his going into the land of chanan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now i will shew you the tvvo houses of dauid vnto the captiuity in the one table , and in the second , vnto the redemption . dauid . salomon . nathan , roboam . mattatha abia. mainan . asa. melea , iosaphat . eliakim ioram . ionan . ochozias . ioseph . ioas. iudah . amasias . symeon ozias . leuj . ioatham . matthat . achaz . iorim . ezekias eliezer . manasses . iose. amon. er. iosias . elmodad . ioakim . cosam iechonias . addj.   melchj .   nerj ,   salathiel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruationes vpon the destruction of the kingdome . in the begining of the captiuitie before the death of iehoiakim nabucadnezar saw a great image resēblinge the kingdomes of the heathen : as babel , and paras , & alexanders house , and the kingdomes of his princes which reigned in egypt , and in the north also christ was sene as a stone cut out without handes , which smote the image vpon the legges of iron and clay , and brused them : and they became as chaff frō a barne flore , and the winde toke them away and no place was found for thē : and the stone which stroke the image became a great mountain and filled all the earth . both true is the vision and the exposition is sure , and as the holy ghost seauen times expoundeth † these kinges , the kinges that persecuted , so he recordeth the familie of christ by nathan his ancestor , from salathiel and zorobabel ( whom the kinges of babel robbed ) in two houses of zerobbabel whose name was in babel , glad-in-sorow bicause he was glad in sorow , and beleued ( ier. 51. ) till zaru ( they , fanned ) babel , as chaff frō corne , and bel-she-azar . 1. bel l. of store , became bel a fyer of sorow : and fire ate him vp : so his sonnes had two names : mesullam was called abihud ; and ananias , rhesa ; and these were persecuted by the kinges of elam , and iauah , the house of alexander , and the house , of ptolomy in egypt : also by the house of seleucus in the northe : he reigned ouer 72. kingdomes . and the same yere that christ iehoua our righteousnes was borne in beth-lechē now the romane had bestript them from al kingdomes vnder heauē : and the kingdome of heaue which cannot be corrupted , was knowen : and from the east persian wisemen came to ierusalem to worship christ and to kisse the sonne , in whom all that trust are happy . and this is his family , zorobabel , s. of salathiel . abiud or mesullam rhesa , or ananias eliakim ▪ iohanna . azor iudah . sadoc ioseph . achim . semej elihud . mattathias ▪ eleazer . mahath . matthan . nagge . iacob . chesli . ioseph : the husband of mary , the mother of christ : therfore he is called the sonne of ely the father of mary . nachum .   amos.   mattathias .   ioseph .   ianna .   melcj ,   leuj .   matthat .   ely.   mary .   iesus . and this is the name vvherby they shall call him : iehoua our righteousnes ier 23. and 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and novv , remember the dayes of old consider the yeres of all generations . from adam vnto tharaes departure to paradise are 2083. yeres . and the lord toke thara to him before abraham went forth vnto the lād of chanaan . this shineth cleare by the plain nes of the text . and philo of alexandria is a witnes , in peregrinat : fol 284 , and bresith rabba vpon gen . also the holy ghost in the new testament , in the actes of the apostles . and abraham was seauenty fiue yeres old when his father died at 205. and he begate abraham at 130. as adam at that age begate seth , & iacob , at that age , went into egypt . so god dealeth in wonderfull sort , for ease to our remembrance in matters of like dignity . and al is settled , & the order goodly , & there is nothing croked or writhen of all this : behold it , we haue serched it heare , it and know for thy good . and hitherto the yeres are fastened together . the number of the yeares is sealed sure : they touch one another , & no spirit can come betwixt them , they cleaue one to an other , they hold fast & will not be separated . also these be equally sure . presently after ●hara went to the paradise of god , the lord sayd vnto abraham , goe thou &c & all families of the earth shal be blessed in thee : meaning in christ , the iust king , & king of peace & sacrificer for euer after the order of melchisedek . now then conceaue the worde & perceaue that which the eye may see from the calling of abraham , vnto the passeover kept in aegypt , are 430. yeres . so the seuenty interpreters ex pound . ex 12. 40. and the thalmud ierusalemy in megila . also these times folowing are past al doubt : in the 480. yere after the children of israel left aegypt , salomon built an house to the lord. now the dayes that salomon reigned at ierusalem over all israel were 40. yeres . at theyr end the yeres of the world were 3029. the siluer chayne will not be loosed : & the golden revolution of time will not be brokē of : and the bucket of the holy spring will not be burst , nor the wheele duly turning the heauens wil be rent at the cisterne of the story house , for any whit of these times . now come & see the yeres of the kingdome of iudah . the sin of israel was fastened to their head 390. yeres . for here many agree , iewes & christians . and these wordes hath don isaak barbinel vpon ezek. 4. it is well knowen that since the time that the kingdomes were devided they reigned in iuda from roboam vnto the destruction of the temple 390. yeres exactly , according to the testimony of the scriptures . and vnto the same effect it is sayd in cabala of dauid ben ▪ abraham , the tēple stood 427. yeres . subduct thence the 37 of salomons kingdome , & there remayne 390. for the kingdome of asa. and many of vs christianes haue in tables set forth lernedly this iust summe with all the particulars . so the yeres of the world before the destruction of the temple amount vnto 3418. and then there had passed 18. of babels 70. adde 52. & you shal come vnto the end of the transmigration in 3470 and this place maketh an end of reckoning by the date of earthly kinges . now israel wold not beleaue that all was vanity vnder the sunne , vntill they saw the kingdome of salomon spent & rent vp : also they saw the kinges of babel how they came to nought in a moment , ended , wasted with horronr . and now men of sagenes wold cōsider , & pereccaue , and beleve , that the kingdome of christ is a kingdome of the world to come . and the angel gabriel is sent from heauen , to shew the time of this kingodme vnto daniel full of grace . he sone told cyrus the sone of great sem , & told darius s. of iapheth when god wold persuade iapheth to dwel in the house of sē . also all their king domes had heard of this mattter that a king should be manifested at ierusalem which should rule from sea to sea , & from the riuer to the endes of the earth : & the time was prefixed , to be 490 , yeres , from the decree of cyrus to restore & build ierusalem . and the begining of this time had sene the fall of babel , the house of nemrod , likewise the mouth of lions was stopped , & a decree vvas published to worship daniels god , & this decree did darius the sonne of iapheth publish . cyrus also , his felow in kingdome , published in letters patentes , the god of heauen , & his people , & theire returne to ierusalem , & the building of the tem ple. in the same sort , iuda loved ierusalem , & left the land of the north for mount sion . all these poinctes renowmed the beginning of the time whence rekoning should be taken , for the kingdome shewed by the angel gabriel . but the end was more honored fiō god by the death of messias : when he powred out his soule a sacrfice for sin and darkened the sun at none day : & the earth trembled & quaked : & they who slept in the dust of the earth awaked : & christ arose the third day : who 40. dayes viewed the assemblies of the faithfull : & was taken vp into heauen : & at pentecost , he sent downe to his disciples a fierie law : whe reby the fishers of galilie spake eloquently in all tongues . their writinges testify , thatin the tōgue of iauan they passed all the dwellers in the isles of elisa , & the vvord of god nedeth not mortal mans testimonie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most noble lady , our gracious queene anne . from the citie ( most gracious queene ) of constantin , son to brettish helen , a very lerned iew wrotte vnto britanie to haue hebrew instruction of christianiiie . and i haue in a litle book comprised for him in few wordes , the greatest matters to stay , christianes in there groundes : & to stay iewes from longer misbeliefe . and this part , in ebrem & english for english matrones , i commend , with all that shall come such fro me , to your graces care & charges . as you are engraffed into the nobilitie of helens house , the spirituall , reparing of her sonnes towne is a kind of debt layd vpon our nation : and none in the world be so likely to driue thence the turk , as your maiesties familie may be thought : layng the gospell , as constantin did , the foundation of all successe , & teacing the east to take a better gouvernour . your graces most humble hvgh brovghton ▪ notes, typically marginal, from the original text notes for div a67923-e870 in the book of the gracious man , declaration of generall corruption of religion, scripture and all learning; wrought by d. bilson while he breedeth a new opinion, that our lord went from paradiseto [sic] gehenna, to triumph over the devills. to the most reverend father in god iohn wm. doct. in divinitie, and metropolitan of england. by hugh broughton. broughton, hugh, 1549-1612. 1603 approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16965 stc 3855 estc s106763 99842473 99842473 7129 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16965) transcribed from: (early english books online ; image set 7129) images scanned from microfilm: (early english books, 1475-1640 ; 656:14) declaration of generall corruption of religion, scripture and all learning; wrought by d. bilson while he breedeth a new opinion, that our lord went from paradiseto [sic] gehenna, to triumph over the devills. to the most reverend father in god iohn wm. doct. in divinitie, and metropolitan of england. by hugh broughton. broughton, hugh, 1549-1612. [8] p. printed by richard schilders], [middelburg : 1603. an attack on thomas bilson. printer's name and place of publication from stc. signatures: [a]⁴. reproduction of the original in emmanuel college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616 -controversial literature. jesus christ -descent into hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion declaration of generall corruption of religion , scripture and all learning ; wrought by d. bilson . while he breedeth a new opinion , that our lord went from paradise to gehenna , to triumph ever the devills . to the most reverend father in god ionn w● . doct. in divinitie , and metropolitan of england . by hvgh brovghton ▪ 1603. declaration of generall corruption , of religion , scripture , and all learning ; wrought by d. bilson . &c. doctor bilson , inventing a new opinion that our lord descended from paradise to gehenna , to triumph over the devils , troubled all religion and learned writers . in religion thus he missed . wee beleeve that devils are yet in this world ; and the scriptures assure vs of that , wherefore it where most ridiculous to feigne a iourney to devils thether , where they were not . if some were , as carriers of soules , yet not as tormented , and dwellers there before the time . againe , gehenna were an holy place , if the altar which sanctifieth all that it toucheth went thither . but none may so thinke . and devils in this world knew christ to be the holy one of god , and tremble . and no neede know we why he should goe to gehenna for them , and god telleth all that we may know . besides , soules in hades holie and contrarie know all the others case , as men here that haue but a great ditch betwixt them : and they are much deceaved who thinke hell to be in this world , lowe in the earth . before gods throne the wicked are tormented for euer and euer . so both sides knowe one the others case : that without comming to them , they see what is done . and our lord would not haue taught vs , ( luc. 16. ) that none can passe from one sort to the other , if he had bene to take that iourney . the bible taught no such dream . therefore it is but a dreame . and thus religion is disturbed . scriptures d. bilson brings three , as hauing no more ; the 16. psal . which is thus : thou wilt not leaue my vitall soule to death , and , by a consequent , neyther my body in ayer , or graue : nor my soule among soules till the bodie see corruption . so the generall consent of ebrews sake the wordes . yet hee would thus translate all : thou wilt not forsake my soule in hell. the nipper of others , as arrogant in ebrewe studies , shal bee told that hee hath missed foure times in foure wordes . hebrews shall iudge ; and for the 70. all greekes , the rare fathers . the second scripture that he durst adventure vpon , is this : him god raysed vp losing the sores of death . saint peter spake to sadduces , that would not heare of soule , spirit , and hell. and that the sores that made the soule leaue the body were by gods power disannulled , and it receaued the soule and life : and therin christ brake for vs the bandes of death . d. bilson would haue death the second death , and that our lordes soule had the second death . you know full well that his soule shall haue the second death for ever and ever , vnlesse he reuoke this blasphemie . it is great pitie that d. bilson consulted not with others before such wordes fled through the hedge of his teeth . higher blasphemies neuer were vttered . the third and last text of all that he durst trust , is cleane contrarie to his purpose , shewing the plain effect of the ghospell . say not in thy harte who can go vp to heauen , to bring christ down ? or who can go to the deepe to bring christ from the dead ? but if thou beleeue that jesus is lord , and that god raysed him from death , thou salt be saved . the incarnation and resurrection , both made plaine , are by . st. paul the heads of doubt among iewës . but d. bilson dreameth of a hell here . chrysostome and oecumenius would haue taught him better . and these most holy scriptures , the ioy of our soules , hath he most grievously corrupted . endles be the faultes in this marring of scripture , and no time would serue to write them . moses now by him , hath not all religion . for he could not father vpon him this doctrine of going from paradise to hell. so neither all the prophets volumes . and david once only ( and in a sence neuer known , till doctor bilsons daies ) teacheth that our lorde going a victour , and triumpher ouer the powers of darknes from paradise , as vnto greater danger by millions of degrees then before , doeth praise god that he did not forsake his soule in hell , but losed the sores of the second death before him : and to that deepe our mindes must descend , by d. bilson , if we will be saved . thus vile for wisdome he maketh the rocke of salvation . by d. bilson our lord hauing passed his danger here , where he praied vnto him that could saue him from danger , and being made perfect and gone through the veyle of his flesh into heauen , after all this was in greater danger then before , which needed a miracle of the god head to lose before him the sorrows of hell. otherwise the humanity had not by it selfe gone through all , but had perished in the world invisible , saving that god did not forsake his soule in hell. and of this danger david must speake to the prophane world , before they beleeued the resurrection and scante the creation of visible things , and of spirits had heard little : and of soules immortalitie and paradise ; and neuer heard where out of this world devils keepe . all these things being stepped ouer , a danger , after all was performed , must be holden from david by words neuer so before vnderstood ; to make the scripture a nose of waxe and all the old testament vnperfect : but for one place drawen beyond all wit. also the gospell must be vnperfect , omitting parte of beliefe . and all saint pauls fourteene epistles , but for one terme abyssus taken in the devils sence , not in heathen or 70. sense . so all fall . the generall consent of ebrewes in baba bathra was cited that they make this sence , psal . 16. he dyeth not of whom that is so spoken in strict proprietie , and peter addeth but this , to die he was , but not to tarrie in death to corruption . all ebrewes doctor bilson reiecteth for their grammer sence of sheol . none ever rejected all latins for latine , or french for the french : yet d. bilson dareth reject all hebrewes for hebrew : such an hebrician is he . by the same doctrine he might teach neuer to hope for sound knowledge in any parte of the lawe : no not for one letter : whether it hath the forme that god wrought in the two tables or a later invented . and for the very forme as tau in ezechiel mistaken , and rempham , much coyle is kept . and in our daylie hebrew bibles , wordes 848. come in the margine by gods authority , and yet checke not the text : & the french of late translating the margine , esai . 9. troubled some greatly , gathering a contradiction betwixt the old , and new translation . for all this no d. without rabbins helpe can tell what wordes make the bible . a certeyn helper of d. bilson who can assiste him to marre all learning and religion , ( one whom you leaue though he be your chapleyne to answere for himselfe ) he , as his learning and skill , will at once shew it selfe , maketh the eldest rabbines 300. yeares later then the apostles . so the massorites , observers of the letters and shorte writtings , and little particles innumerable , often in one line , with millions of millions of notes , all they were nothing worth . for we seeke how the bible stood in ezraes age not how 800. yeres after and all the iewes hold that the massorites began with ezra . neither could we otherwise say we had the bible . without help and knowledge of the massorites , no printer can euer print the right bible . rob. steph. in ester tenth putting the margine in the text , for xerxes , committed a great faulte : and plantins heyres will now print after the massoreth , missing often hitherto . as in daniel 8. all misse though the massoreth els-where warned of that place : bombergiana the lesse mention in the margine a right reading : but not yet printed in the text . by the massoreth all words be past corruption : who if they had not bene of ezraes time , bibles had infinitly disagreed : now they be sure , though copiers misse now & then . so 800. yeares in rabbins age are missed to disgrace all certainty of scripture . but wheras in the new testament the apostles still tell of iewes matters , & all their speeches be in the talmud ( as men of one common weale must agree in the same chiefe heades : ) this would neuer be by iewes 300. yeres tossed from their own tongue and state , that ierusalemy talmud should be parcelled , by later men then the tongue 300. yeres : and that poore base men voide of wealth , leasure and liberty , should search all the law most curiously . who would thinke so ? they say , that from age to age their fathers left works : the chiefe sayings of all which the ierusalemy talmud and the babylonian and midras rabba and such like record in the same words . and onkelos by all graunts is neare the apostles time : & vziel of their time , but a compiler of farre elder : and targum ierusalemy in cyrillis age famous as auncient , called of him samariticon , vpon genes . 4. and seeing many thousand levites had learning in their charge and all israell ( saving hand-laborers ) frequented divinity schooles to heare and speak twise a weeke ; how should they omitt to write observations , such as we haue now , full of vnspeakeable labour and long study ? all that is in the new testament is handled here & there in the talmud ; and much largely : where , in knowen things our lord would be short . so d. bilson missed much for rabbins , to the ruine of all religion , and to augment sathans blindnes . an other matter of singular vse suffereth disgrace by d. bilson . the sadduces noted that moses never named lyfe eternall , nor resurrection , nor place of ioy or tormente : nor any prophets , but in visions . the scribes graunt this ; yet bring matter from moses for all this , and shew that the scoffing world was to be taught as beastes by the bellie openly , and closely to life . but when prophets ceased and open prophecying , and iron-legged macedones turned iudah much to be sadduces , & schooles were but of few : then they enacted tearmes of better hope , as world of soules , iudgment day , paradise , gehenna , resurrection , feasting in heaven : and such . and this the newe testament alloweth . by d. bilson all this were vaine , or he himselfe . he can find in the law a proper name for hell. and how would hee haue vexed the sadduces if hee had bene in their dayes ; all the scribes had bene nothing to him . now after ebrews let vs search greek affaires . god advanced greek with daylie increase , first when iudah went to babell , then pisistratus tyrāt of athens brought homer into high vse & glory . and many poëts for sentences , comedies , and tragedies , florish daylie . so physicians , philosophers , orators and historiques for two hundred yeres paines , that the greek tongue came to an vnspeakeable perfection of elegancie . and the iewes ( taught by daniel that soone grecia should reigne ) before hand studied greeke . and god shewed the vse of their labour . for when the iron legged macedonians began to reigne , they required , and had the ebrew holy bookes all turned into greeke , wherein the translaters shewed wit in applying most divinely heathen greeke to diuinity . and they shewed excellent skill in all greeke kindes . and when the macedonians by 300 yeres government , had carried greeke from the west over all , & iewes with greek bible : then our lord cometh and his apostles to shew greekes in their owne language and meaning all the mysteries of salvation : and gather all brave termes from heathen plainely to divine vse , 4000. several wordes into one little booke , that the most parte of woords are vsed but once , which is not so in the old testament . the 70. did the like , who to one ebrew word gaue eleven greeke now & then , to shew heathen all eloquence in their kinde . to apply heathen greeks to the prophets and apostles , the greek fathers laboured another 300. yeres , to shew how they had the same speeches still , though in matter not well carried . iustine martyr to heathen is much herein , and clemens alexandrinus hath contriued all heathen hither , being a store like alexandrian library . eusebius also is not a little in this sorte , and infinite others specially for the maine , the eternall state in hades ; for good , as abraham luke 16. and ioseph gen. 37. and for wicked as dives , luk. 16. and as heathē 3000. yeres made haden the lodge of all soules and the philosophers helde it an happie thing to go soone thither . so in the creede heathē would say that by to katelthein eis hadou , we meant a most happie passage from this world to god. and so all the fathers place the happie fathers in hades , and meant no worse lodge . to dash all foure , thus ariseth bilson . bilson leaueth heathen to their alleagers , and saith for iosephes hades , that the greeke fathers that placed his soule there as in paradise , vnderstood not the 70. and that st. luke . 16. teacheth to vnderstande haden for hell , because the rich man is in it : as though abraham were not there also . and to conclude for heathen greeke , the 70. the apostles , the fathers , he disanulleth all common agreement for their greeke , as though he had made a vowe to roote out all learning , with religion . witt also cometh in question . our subscribing to zuricke sayeth : per inferos intelligimus paradisum , &c. most faithfully and learnedlie . yet doct. bilson being told that hades to the good is paradise would needs prove that christ went to hell because he went to hades . yet whē all greeke doctors place all the fathers in hades ( and they place christ no lower ) he will not haue them in hell. and thus with strange dealing , he hath by preaching , and great sale of his errors , sought the destruction of religion , of scripture , of ebrew tongue and learning , of all kindes of greeke elegancie , and all proceeding in disputing ; by taking that for all his argument , that is truly affirmed to be cleane contrary . to your g by order complaint was to be made , that you should with all your learning and might bring d. b. into the right way . it is a pitifull thing that bishops should be found infinitly fulle● of error for the grounds of faith , and learned studies , then any other in all the kingdome . a mind that loved the truth and heard that the greeke in the creede for 3000. yeares vse , in our lordes soules passage , is no more then to go hence to god , would make no more stirre , but wisely confesse that by heathen greeke the creede penned for heathen must be expounded . and that cleare plainnesse beseemeth a publike arbridgmēt of faith , such as to all the simple folke ought to be expounded . your heart and confession by maister king at franck furt knoweth who hath cleared the trueth . and how can you suffer d. bilson to deceaue the people ? and d. bilson being in high place should seeme flexible vnto the trueth : as his blame for stubburnes in heresie would be notorious . and if he would plainly & absolutely confesse that he hath bene deceaved , and that the greeke in the creede teacheth most certainly that our lordes soule ascended vnto paradise from the crosse , and never descended into hell , this humilitie would be his high commendation , & cut of an infinite companie of his errors . as you are holy fathers and partakers of the heavenly callinge , kicke nor against the spurre . but say : let him be anathema maran atha , that loveth not the trueth of redemption . it is a most high iniurie against god and the kinge , that the church is led amisse by bishops errors . god giue all vs vnderstanding in all thinges , and garde our hearts and mindes in the knowledge and loue of our lord and saviour : that in all partes of holy doctrine we may nourish peace and trueth . notes, typically marginal, from the original text notes for div a16965-e90 religion troubled . scriptures marred , psa . ●6 . in the right meaning by all ievves . 4. faultes most grosse in d. bilson in 4. vvords act. a perverted to blasphemie . the third & last texte most bright . a mōstrous dreame . moses made vnperfect . danger feigned by d. bilson after triumph . most strāge miracles told by d. bilson o● m●n that refused even plainest matters all ebrews reiected for their owne tongue . the strict proprietie of psal . 16. bilsons reiection of all hebrewes would be ruine to all stay of religion . errour of 800. yeares for rabbins age . without massorites no bible can ever be truely printed . of oth●● rabbins age . rabbins continued throughout all ages . that the scribes knew no terme in moses for hell. of greekes in all sortes . the sepruagint : the apostles have al the iewels of greeke elegancy . the greeke fathers compared heathen most narowly with apostolique greeks . d. bilson teacheth greeke to all greeks . two little workes defensiue of our redemption that our lord went through the veile of his flesh into heaven, to appeare before god for vs. which iourney a talmudist, as the gospell, would terme, a going vp to paradise: but heathen greeke, a going downe to hades, and latin, descendere ad inferos. wherein the vnlearned barbarous, anger god and man, saying, that iesus descended to hell: and yeelde vnto the blasphemous iewes by sure consequence vpon their words, that he should not be the holy one of god. by hugh broughton. broughton, hugh, 1549-1612. 1604 approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a69004 stc 3892 estc s113871 99849100 99849100 14233 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69004) transcribed from: (early english books online ; image set 14233) images scanned from microfilm: (early english books, 1475-1640 ; 587:11, 631:07) two little workes defensiue of our redemption that our lord went through the veile of his flesh into heaven, to appeare before god for vs. which iourney a talmudist, as the gospell, would terme, a going vp to paradise: but heathen greeke, a going downe to hades, and latin, descendere ad inferos. wherein the vnlearned barbarous, anger god and man, saying, that iesus descended to hell: and yeelde vnto the blasphemous iewes by sure consequence vpon their words, that he should not be the holy one of god. by hugh broughton. broughton, hugh, 1549-1612. [8] p. r. schilders], [middelburg : 1604. place of publication and printer's name from stc. title page, line 6 ends: 'heathen'; line 26 ends: 'printed'; pi2, line 2 from bottom ends: 'queen.'. directed against the views of thomas bilson, bp. of winchester, and john whitgift, abp. of canterbury. signatures: pi⁴. identified as stc 3892a on umi reel 587. reproductions of the originals in the folger shakespeare library and the cambridge university library. appears at reel 587 (folger shakespeare library copy; and at reel 631 (cambridge university library copy). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616. whitgift, john, 1530?-1604. jesus christ -descent into hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion two little workes defensiue of our redemption , that our lord went through the veile of his flesh into heaven , to appeare before god for vs. which iourney a talmudist , as the gospell , would terme , a going vp to paradise : but heathen greeke , a going downe to hades , and latin , descendere ad inferos . wherein the vnlearned barbarous anger god and man , saying , that iesus descended to hell : and yeelde vnto the blasphemous iewes by sure consequence vpon their words , that he should not be the holy one of god. by hvgh brovghton . if any man love not the lord iesvs , let him be anathema maran atha . 1. cor. 16. 1604. to the reader . by knowing that hades , a terme vsed in the creede , is the place generall , where soules are before gods throne , diuided there , fat enough , by heauen & hell , so that in speach of the holy , hades the generall , by difference of the person , is heauen , and in the wicked , hell , as we cōmonly terme hell : which place is on high , out of this world by apo. 14. & all iewes in cether malc . fol. 11. by knowing of this great light cometh to religion . first their opinion falleth , who thank god for sending his sonne to redeeme the fathers from hades , to paradise : that is , from paradise to paradise . so limbus patrum and purgatorie fall : when hades hath onely two partes , heauen and hell. so our madnes falleth , who in the creede , put for that part of hades , which holdeth the faithfull , and is heauen or paradise , the part which holdeth the wicked , and put for heauen , hell , to which they that goe , perish for euer . here standeth the article : our lord being in body crucified , dead and buried , had a soule immortall , as all men , which went hence to god : & being in hades , holy , had not hell but heauen . this is all . when the gospel began scant any held soules immortall . pliny sheweth that . therfore it was needfull the creed should haue it . when the immortalitie was graunted , very many creedes did omit the article : because in speach of a man , to die & to go to hades is all one . of an horse , grekes would say , he is dead . of a man , more : he is dead & gone to hades . this matter vnknowen hath vexed the world by ignorāce of one greeke worde . and two bishops vexed their owne . against whom two smal writings folow : besides much otherwise printed & written to them . the style is not of their gall , but it may gall , in mildnes . the argument of the admonition following . br . wrote vnto queene elizabeth , that king edward the sixt and her maiest . swearing to the gospell , sware to this , that to goe to hades in the creede , was to goe to paradise , euen by heathen greeke : to whom hades is the world of soules : in which the holy haue paradise , and the godles , gehenna . both be on high before gods throne . and br. commended the cause to q. elizabeths m. and the king of scots maiestie . against that a libell was allowed to scoff the scottish mist , penned by some belial bar lo : and against saluation bilson raged : as this short worke telleth . a lye resumed of d. bilson . doctor bilson in his sermon booke against maister iacob , folio 419. fumeth thus : first then tell your abettor that all the realme will take him not onely for a rayler against all honestie , but a lier against all duty that voucheth so cōfidentlie : king edward the sixt and his subiectes helde that christ his soule never went to gehenna : and the realm knoweth the qu. oath , as also the q. adventureth her eternall state . these be no states to come within his vncleane mouth . he may doe well to remember who they be of whom it is written : they despise governement : and speake ill of them that be in authoritie , as raginge waves of the sea , foming out their owne shame . thus the d. writeth . marke now the zurich confession , which k. edw. and queene eliz. allowed . per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , quemadmodum per superos adhuc superstites in vitâ . proinde anima christi descendit ad inferos , id est , delata est in sinum abrahae : in quo collecti fuerunt omnes defuncti fideles . ergo cum latroni secum crucifixo dixit , hodie mecum eris in paradiso , promisit ei consortium vitae , & beatorum spirituum . licet enim dominus descendisse dicatur , fit tamen ex more loquendi . confitemur in hoc articulo animas esse immortales , easue protinus à morte corporeâ transire ad vitam . this is the zurick confession , allowed by king edward and qu. elizabeth : so descending must be graunted to be ascending , and hell to be paradise . if our bishops misse in termes , they must blame them selves : and not rage with hereticall satanean madnes vpon such as force them to faith . now what grace the d. hath in his wordes , all may soone iudge : considering what him selfe graunteth : and how in his escape afterwardes he differeth from all the worlde . this was the question : whether our lords soule went hence to gehenna : or hence to paradise : iohn cant. and all vexed by him know that , and for one of these two opinions the princes religion was to be esteemed . and if i. c. had invented a going from paradise to gehenna , geneveans would haue renowned him over the world . now marke how rightly the right reverend father and doctor taketh of him selfe the lye vnto him selfe , fol 219. we haue no warrant in the word of god so to fasten christs soule vnto hell for the time of his death , that it might not be in paradise before it descended into hell. now iohn cant. will graunt , that he damneth them both : and iustifieth the adversary , as a greeke epistle printed at hannawe required sir iohn fortescue once queene elizabeths greek reader , to determine , whether both bishops were not condemned most certeinly by their owne graunt . the ridiculous feigning of a new satanean fable that our lord went from paradise to gehenna : and to hades , as from paulls to london , from winchester to england , from england to europe , frō europe to this world , from part to the whole : and againe , the fable that he went not to hades , that is , in trueth , to the world of soules , till his body was buried : and again his feigning thrise , at paules , hades in s. matthew , cap. 5. twise , with 10. once , where gehenna is the text , perverting the originall with wresting scriptures and fathers to an opinion that neuer came into holy mindes , this excuseth not his lye , but augmenteth his impiety : that befooleth all scriptures of god , and all divines that ever have bene in the world . cursed be he that maketh the blinde wander out of the way , and let all the people say , amen . the argument and effect of the epistle following . i. c. was advised in a worke dedicated to queene elizabeth and to the most noble , our king now , that he should not burne for gehennaes honour , least he burned in geheaenaes shame for ever and ever : at the first he skoffed all trueth of god and the king : but being taught how he was caught in his owne syllogisme thus : the place which our lordes soule went to hence , telleth what hades ( his hell ) meaneth in the creede : but paradise is the place which our lord went to hence : therefore paradise is the hell of the creed , being taught how he was caught , he sent his chaplayne m. greffrey king , obteyning the queenes hand for his leaue , to agree with his adversarie : and he vpon agreement , returned presently , saying that he should be sent againe : but presently after he came home , hee would write . conditions were not kept . the libell was still solde : and machmadisme was in it : and a contumelious mockage of christ and all christians & iewes : when he said ruben the iewe his ebrew epistle was forged : whereby he hindred the defence of christianitie , and deserved rooting out ▪ besides that , after the king was ours , paules sold the treason of the libel . for not stāding to his covenant , three greeke orations plaid vpon him : and one dedicated to the king and brettish nation in queene elizabets dayes : and after all , this epistle . at the first sight he laid the blame on bar lo , that vsurped his auctoritie , as being guiltles : yet when at the court a duke shewed what he had done , he fell as dead , & soone died . the party greeued was much greeued at his death : because he had protested he never spake against him . yet as ely , so he by softnes paid for others blame : while he repressed not bad soules . and his gentlemen wished bar lo vnborne : as more griefe to the archbishop then all that ever were his adversaries : not only for his libel against the scottish mist : full of most deadly treason : and full of blaspemy and lying against god and man : but also for his satanean declamation at paules against the best nobilitie , and the best bent for the good of the state : against whom the iscariot railed and raged : whereby the nobilitie iustly terme him : the vilest that is this day vnder the cope of heaven : as bent against god , the king , the nobilitie , and all humanitie . so bar lo will be his notation . to the aged sir , iohn of canterb. archbishop , grace and truth . maister francis hall told that your g. depriued m. pickaerd and him of their benefices , and gaue both to bar lo ( whom he described after his name , a babe most bad ) for defending your gehenna : which haeresie of yours was vsed for a barr , that you were not fit to confirme others , who so erred your selfe : against all the bible , all greekes and hebrewes . that the children whiche you would haue confirmed and you together may be truly firmed herein , behold your owne graunt in d. bilson : to whom in bar lo his booke , your grace & wisedome referreth the vnlearned for a learned defence of your minde : which held that the creed telleth whether our lordes soule went hence . and this is your proposition & myne too : and you will aduenture your eternall state vpon it , and i myne . this it is : the place into which our lordes soule went hence , is hades or hell of the creede . this position is built vpon a rocke : that no storme , windes , nor waues can shake it . and if we agree to what place our lord his soule went hence , we agree what hades or your hell is in the creede . nowe to your proposition , this assumption d. bilson layeth downe , fol●o 219. paradise is the place to which our lord went hence . therefore by your owne graūt hades or hell in the creede is paradise . seeing then the whole tenour of moses and the gospell , cannot mooue you : seeing the vniversall iudgement of the hebrewes for their owne tongue , can not mooue you : seeing 3000. yeares heathen greeke cannot mooue you : and eulogines patriarcha 1200. yeres old , with all other christian greekes which doe place abraham in hades , can not mooue you , and seeing the zurick confession , which sayth , per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , & sinum abrahae can not mooue you , let your owne confession mooue you : and publish it in print , that the simple deceaued by you , may know how you led them to deny that our lorde went through the vaile of his flesh into the most holy . which they that will denie , may as well denie all religion and trueth of god. you haue most highly iniuried the maiestie of god : pretendinge that sheol psal . 16. was the devils lodge , which no ebrew euer thought , neither suffreth moses to thinke : contemning the gospell for the hand of god receaving the holy soule of our lord : pervertinge sorowes of death into the second death , act. 2. to befooll all christianitie , turning saint paul to gehennean darknes : where he purposelie speaketh of the gospells brightnes : in these three iniuries you staine all the bible , while you make some iarr from all the rest , and befoole the most holy writers . this your sinne is haynous . so your despising of ebrew dd. for their owne tongue , wil be holden of the scottish mist and brettish nation , and all nations a brutish parte . and no lesse the reiecting of heathen greeke , for the creede penned for heathen : and your restrayning of greeke only to poets : and your teaching as generall that hades in them is vgly , this your learning wil be holden babish . also where d. bilson reiecteth the world of soules , as checking all iewes in their owne tongue , his wrangling was senseles : that he knew no place where soules were togeather . hath he euer seene in this world all bodyes togeather ; other saw them not , yet the speach , this world is currant with all men . and for hades macedones call it heaven . portus dictionarie would haue taught you so much , though you sought no deeper graetians . and in clemens alexandrinus , hades is iuppiter . to your blame for denying the lxx . in psal . 110. a warrant for the new test . greeke , you say nothing , as damned . and d. bilson saith : the greeke fathers vnderstood not josephs haden . such owles you bring to athens : and make your witgifte a scoph to all learned . also you answer nothing to your blame for saying , that it were better the trueth of daniel were hid , then antiquitie should be disgraced for missing . others thought it a gracelesse speach . so when you condemne saint paul for cursing ananias , which thing he was bound to doe , by expresse lawes , for stryking treacherouslie , and misleading the blind , you check christ that promised a mouth that no adversarie could resist , and befoole moses for making a defence for an open impudent iudge . the blind , the deafe , the officers may not lightly be cursed : but in open wilfulnes they be cursed , as saul of dauid , and sedechias of ezechiel , and the pharises . mat. 23. herein you stand at the mercy of god. moreover touching . abraham ruben the iew , you haue iniuried christ our lord , & all christians most wickedly . if he had not bene answered , all christians had bene worse thought of . now he & all the iewes in the empire speak better of christianity . and some by that haue bene baptized : and one d. told that he would be baptized and come to englande : he is the man that prefaced to aruc . so a rare learned iew , to whō at basil one gaue rubens epistle , and shewed the apostles thalmudicall rare skil , he made request to the professours , when the party was gone , to desire him to returne to instruct him more fully : ( but the party could not ) and afore requested his teacher to translate into ebrew , as he spake to him , the new testament . this deserued better then your language . you say the party feigned that whiche is written of his praise : and scoph his skil in ebrew and greeke : and terme him an asse , and offre all disgrace . for all , christians & iewes should thinke you vnworthy to haue the benefit of christian policie . and as you know you haue the anathema maran atha giuen you . it returneth to the giuer if you deserue it not . if your desert be doubtles , you are surely miserable : as in your perpetual vntruthes and misvsing of the realmes authoritie to satans slavery . so when you scophed the hope in the scottish mist , and the brittish nation , what meant you but to endeuor to set millions to kill one another . six yeres beza noised a testament bent badly , and geneua meant to kill one for leaning on the scottish mist : as three scottes there then tolde the party : and beza wrote much alike to your old head . yet the party boldly printed the scottish mist then to be his king. and now with what face can you looke for any good subiect , who knowes the blessing of the scottish mist turned to a shyning sunne ever to wish you well : after your so great endevour to overthrow your owne nation ; the brettish nation would , as davids 37. worthies , haue layde their life in their hands for their lefull prince , then and now most deare king. and wisheth you , after pardon , to be an harty subiect . great cause you haue . to the reader . as britanie conteyning england with scotland , a scott is not born in england because he is borne in britanie : so hades conteyning heauen and hel , our l. his holy soule going to hades to his holy ioy , can not be sayd to goe to hel , because his went to hades . but the barbarous translation should be lothed of al wise & such as would not descend to hel , to their eternall woe . notes, typically marginal, from the original text notes for div a69004-e370 ●●t ●o sim●●● euer ●●inke that ●ell , as men ●●mmonly ●●ak is hea●●n ▪ but if 〈◊〉 foole put ●●ll , by his ●●gue where ●●auen is in●eed : a foole ●●●not by vn●●rnedship ●●rne heaven 〈◊〉 hell the ●arbarous ●●anslation ●f the greek ●reede wt●●ceaved d. ●●●on i● bla●ed : not the ●●e creede . the holy genealogie of iesus christ both his naturall line of fathers, which s. luke followeth, chap. 3, and his kingly line, which s. matthew followeth, chap. i, with fit notation of their names / by h. br. broughton, hugh, 1549-1612. 1612 approx. 33 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a16984 stc 3867.9 estc s1830 22786601 ocm 22786601 25744 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16984) transcribed from: (early english books online ; image set 25744) images scanned from microfilm: (early english books, 1475-1640 ; 1788:24) the holy genealogie of iesus christ both his naturall line of fathers, which s. luke followeth, chap. 3, and his kingly line, which s. matthew followeth, chap. i, with fit notation of their names / by h. br. broughton, hugh, 1549-1612. [8] p. printed by w. white, dwelling in cow-lane, at london : [1612?] caption title. imprint from colophon. date of imprint suggested by stc (2nd ed.). signatures: [par.]⁴. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the holy genealogie of iesus christ , both his naturall line of fathers , which s. luke followeth , chap. 3. and his kingly line , which s. matthew followeth , chap. 1. with fit notation of their names . by h. br. to the christian reader . the holy genealogie of iesus christ ( may not be reckoned in the number of those prophane ones , which s. paul condemneth in 1. tim. 1.4 . for it ) doth not consist in a vaine repetition of names , ( as many doe thinke ) neither is the knowledge thereof superfluous , ( as some doe affirme ; ) but verily ( if it be rightly vnderstood ) it is of exceeding great vse and consequence ; not onely to prooue christ to be the promised seede , ( which is a weightie poynt ; ) but also it serueth as a speciall guide , to direct vs in the true vnderstanding of all the holy storie : for the natiue iudgement of all men teacheth , that histories cannot be learned rightly , without knowledge of the persons vpon whom the narrations goe . that beeing so , all that looke for saluation by scripture , which calleth vs vnto our sauiour , should haue a special care to know our lords line : for vpon it , all the stories go principally ; either in open phrase of words , or else with some close relation : as hee that will take but a serious view of our lords line of fathers , shall soone see , how all the holy storie dependeth vpon it , and from it , as from a fountaine , doth branch it selfe into a most pleasant varietie of all gods holy proceedinges , in the wonderfull preseruation of his church , and in the fearefull ouerthrow of all the enemies thereof . the ebrew hath kept a perfect register of all their names vnto dauid ; but after that dauid had the promise of the celestiall throne , ( 2. sam. 7. then our lords kindred was kept in priuate recordes , all sauing foure : as nathan for the first , and three others of him , that inherited salomons right : and yet notwithstanding the god of wisedome , hath not suffered those names ( which the ebrew hath omitted in the old test . ) to perish in obliuion ; but the holy ghost hath been exceeding carefull , to set downe ( in greeke ) a perfect register of them all , in the very forefront , ( euen like a most stately vlam or porch , ) before the temple of the new testament . and yet , it is a most lamentable thing to consider , how many men doe peruert and obscure this glorious entrance of the blessed gospel , to the great hurt of all christianitie , & to the great hardoning of the poore blind iewes in their obstinate resisting of all our gospel : for say they , if so many grosse errours ( as many christians haue broched for currant truth ) be set in the very forefrunt of all the n. testament ; then christ is not come in the flesh , neither is our n.t. from god. which assertion cannot be denied , if it be true , as many doe affirme : first , that salomons house did end in achazias . secondly , that king ioas in mat. 1. and simeon in luk. 3. are all one man. thirdly , that ioachaz a younger brother , was made father to ioakim two yeares his elder . fourthly , that salathiel was the naturall sonne of iechonias , notwithstanding gods oath , that he should die childlesse . ier. 22. but to cleare the holy genealogie of iesus christ from these , and many other grosse errours , it will not be amisse , first to lay downe a briefe table , to reconsile s. matthew and s. luke : which shall begin no higher then dauid ; because the maine errours , are chiefly found in his posteritie . and after this , shall follow a more large table of all our lords fathers , with briefe obseruations vpon their names ; which shall be layde downe in their true distinctions , and with notations agreeable to the ebrew , and to occasions , holden fitte to giue them names at their birth times : and herein we may consider the wonderfull prouidence of god , closely disposing their names , to that which in storie should be most famous : for it is euident , that the names of our lords line , were sagely giuen by the guidance of gods spirit , and in more wise sort , then euer any fieigner could thinke vpon ; as the discreete reader may easily discerne , by the correspondance of their names , which abridge the holy story . the syriaque or chaldy , arabique and ethiopian , are as ebrew . h. broughton . a briefe table , reconciling s. matthew and s. luke : with notes to cleere them from the errors of some , aforenamed . david . math. 1. salomon . roboam . abia. asa . iosaphat . ioram . a achaziah , these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . ioaz . * these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . amaziah . these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . ozias . ioatham . achas . ezechias . manasses . amon. b iosias . c iakim , or iehoiakim . iehoiachin , or ie-chonias . hee ended salomons race : for god swore , that he should leaue no child behind him , ier. 22.24 . wherfore it is flat atheisme to prate , that he naturally became father to salathiel . although s. luke had neuer left vs salathiels familie vp to nathan , yet gods oath , jer. 22. should make vs beleeue it . and when zorobabel of salathiel is chosē for gods signet ( in the place of jec●onias ) aggi , 2.24 . then zacharie taught chap. 12.10 . that they were of the familie of nathan . and yet it is true also , that jechonias begat salathiel ( to wit ) as a successor to the kingdome ; and so s. matthevv doth meane : for any learned know , that he beginning with the term● of begetting , might not depart frō it , where the custome of speach suffereth the catachresis : but yet the iewes in sanedrin foll . 38. say , that jechonias by repentance called backe gods oath : and still they teach , that christ must come of jechonias . that errour sendeth millions dayly to abaddon . luk. 3. nathan . mattatha . mainan . melea. eliakim . ionan . ioseph . iuda . simeon . leui. matthat . iorim . eliezer . iose . er elmodam . cosam . addi . melchi . neri . salathiel . pedaiah . zorobabel . zorobabel . mat. 1. * abiud . he was also called mosollam , 1. chr. 3. that is , hee shall be setled in salem● ( and so naaslon named salmon , in this sence . ) the crovvne belonged vnto him , and to the rest : and although heathen kept them from it , yet they vvere setled in the salem of a better kingdome , foreuer & euer . dan. 7.18 . eliakim . azor. sadoc . achim . eliud . eliazar . matthan iacob . ioseph . hee should haue been king , if tirants would haue giuen all men their right : and so our lord ( his sonne by lawes esteeme ) had been king of the iewes : but would haue it in no other right , that his heauenly kingdome might be knowne . luk. 3. ☽ rhefa . hee is also called ananias , 1. chro. 3. a remēbrance of annanias the noble martir ; the glory of men , that quēched the fire : he was fitly tearmed so , a father to christ ; that quencheth hell fire , from burning his seruants . ioanna . iuda . ioseph . semei . mattathias . maath . nagge . essi . naum. amos. mattathias . ioseph . ianna . melchi . leui. matthat . eli. mary . iesvs christ . in this emptie place ( seeing we are in reconciling of the beginning of s. luke and s. matthew togeather ) it will not be amisse , to speake a litle in particular of their seuerall beginnings . of s. matthewes beginning . s. matthew begins the storie of our lords fathers , no higher then abraham : first , because the land of canaan , where the kingdome should arise , was first promised to abraham . secondly , christ was first promised to him in open distinct plaine words . thirdly , he is made father of all the heathen , which should follow his beliefe : & the heathen were to offer first fruites at ierusalē ; as maimony noteth , bechor . per. 4. and so for iewes & gentiles , the beginning from him , is very fit . of s. lukes beginning . s. luke , ( before he comes to lay downe the whole naturall line of christ ) hee doth in the first place ▪ ioyne the end of the old testament , to the beginning of the new : a most heauenly worke . and heere note the very names . zacharj & malachj , end the speach of god in the old testament : and zacharj and malachj ( that is , iohn baptist ) are the first speach of the angell gabriel in the new. so sweetly both testaments doe kisse one another : that it is not fit for the hid apocrhipha to come betweene , to hide and obscure their glorious coniunction . the holy genealogie of iesvs christ : both his naturall line of fathers which s. luke followeth , chap. 3. and his kingly line , which s. matthew followeth , chap. 1. with fit notation of their names . adam , earthy . in my obseruations vpon these first 10. fathers , their notation is more largly opened . seth , sette . called so properly by foresight , that his house onely should continue . enosh , sorrowfull . so called , for idolatrie then arising . kenan , lamentable . so called , for idolatrie then arising . mahalaleel , praysing god. as in sorrowes , that is all our comfort . iared , descending . called so , because the world went from euill to worse . enoch , dedicated . meant to god : as he walked with him . methushelah . a weapō against death . because during his life , he kept off the flood ▪ lamech , smitten . for not til his dayes , the fathers die ; & then al sorrowes come to ripe hart smiting . noah . 10. comfort . his notatiō is manifest gen. 5. shem , a name . his notation is opened in a treatise of melchisedek . arpachsad , a healer of very ruines . s. luke ioyneth cainan to arpachsad ; vvhich the 70. first feigned , to delude heathen : vvhom s. luke ▪ follovveth as a reporter , but not as a iudge . shelah , a branch or twigge . eber , passing : in and out , as the branches of a tree doe . peleg , a deuision . in his time tongues were deuided , and mans age halfed by the building of babel . rew , his like . both liued iust equall yeares . 239. serug , a principall ●ine . nahor , heated . as continuing the strength of the vine . terah , a scent . it should haue bin as that in cant. 1.2 . but it fell out contrary . abram , a father high . a name too stately for a mā , & therfore better changed abraham , a father of a great multitude . a name too stately for a mā , & therfore better changed isaak , laughter , or gladnesse . iacob , a supplanter . called also , israel , mightie with god. heere beginneth the distinction of iewes from gentiles . iudah , prayse of god. phares , a breach maker . by occasion at his birth . hezron , the middle of ioy . he was borne in the middle , betwixt the promise and the lambe . aram , high. though borne in basenesse , in egipt . aminadab , a noble people . though base in egiptian eyne : all good are aminadab , in cant. vvhere the latine keepeth the terme aminadab . nahashon , experimenter . he had experience of the promise from egipt . salmon , set at rest . ( in the land . ) booz , in him shal be strength . that appeared , when old booz begat obed obed , a seruant . a stay to his old kindred . ishai , substanciall . though base in sauls eies ; yet he is honorably mentioned a father of christ : the root of iessai . the kingly line by salomon : which s. matthew followeth . chap. 1. david , beloued . ( now for the naturall line , looke to nathan . ☞ — bathseba , the daughter of oath . kimchi thinketh that dauid swore that her son should reigne , whē her name was but bath-shuange ( a noble daughter ) and was changed therevpon into bath-shebange . salomon , peaceable . roboam , the inlargement of y e people . though it fell out othervvise . abia , my father is iah , god. asa , healing . syriaque : it fell out fit , in his seeking to phisique . iosaphat , the lord is iudge . his name is vsed appellatiuely in ioel. for gods iudgement . ioram , god is high . achaziah , god catcheth . as he did him indeed , ioas , desperate . and so he had bin , but for iehoiadah , that saued him frō athaliah . amaz-iah , strong in god. he vvas so in his ovvne conceit , as ioas king of israel telleth him : but ioas his father in barachias dayes , gaue him a name , that might haue kept him from edoms gods , to cleaue vnto god , that made him conquer edom. vziah , or azariah , iah god is my strength . io-tham , iehouah is y e perfect . achas , ( god ) catcheth . ezekias , my strength is iah-god . and so he vvas against zaneherib : but vvhen he began to boast in his vvealth , as his strength , then he is told , that his posteritie shall serue in babels court . esa . 3.9 . manasseh , a causer to forget : the former ruines of iudah ; but he caused more . amon , a nurse . but he nourished idolatrie . iosias , my fierie ( zeale ) is iah-god . so named whē ieroboā fell to idolatry . iehoiakim , god will stablish : the seat of iudah , though babel captiue it . iehoiachin . god will settle . the infidell iehoiakim gaue him that name in disgrace of ieremie , telling of the captiuitie : but god reuenged it ; for in him , salomons race ended , the crowne subuerted , and the diadem was cast away : then his race fayling , they were to seeke an heire of the next of kin ; and that was * salathiel ☞ the naturall sonne of neri , of the line of nathan , the brother of salomō , ( for from him by right , was to spring the successors of iudahs kingdome : ) so that salathiel the naturall sonne of neri , in succession of place , is called the sonne of ieconiah , 1. chro. 3.17 . who had indeed ▪ no sonne by naturall propagation , but dyed childlesse , ier. ●2 . 30 . and yet in right of the kingdome , salathiel succeeded him as heire . and in that sence s. matthew doth say , iechonias or iehoiakim begat salathiel . math. 1.12 . marke the woonderfull prouidence of god in this familie , that all this while , nor after for the kings line , they neuer named two by one name ; because it would much haue troubled mens memorie : as the nigh names iakim & iachin , haue troubled greekes and latines exceedingly , taking one for the other . the naturall line by nathan , which s. luke followeth chap. 3. the line of david by nathan , is called the holy seed . esa . 6.13 . nathan , is salomons brother of bathsheba . 1. chro. 3. * giuen ( god ) hath giuen . the prophet nathan told dauid of this speciall sonne : and after the prophets name he vvas to name the child of vvhom christ should come . againe , nathans sonne * mattatha , hath a name of the same force , to cause better marking : as tvvise also matthat , and tvvise mattathia . all call to ma●ke nathans name & case . a principall matter . * mattatha , a gift : as euery child is for the parents . mai-nan , waters of breeding . be like the mother bore many other childrē , or the familie was populous . melea , full. that seemeth to be giuen by like occasion . eliacim , god can settle . ionan , it is all one with iohn in the greeke . 1. chro. 3. or after the tongue of ismael , much neere isaaks . so it is in the arabique translation ( in the secund ioanna . ) ioseph , god will adde . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . iudah , 2. prayse of god. they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . symeon , hearing . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . leui , coupled . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . matthat , a gift . as mattatha , and nathan . iorim , god will make high . as ioram . eliazer , my god hath the strength . iose , saluation . as the aethiopiā translation follovveth the ebrevv terme vvith the letter ain in the end : vvhich later greeks omit , & the ierusalemie , & the other talmud er , god is vigilant . elmodam , god measureth . a memorie of ioctans familie . cosam , foretelleth : or all one with chusan . a memorie of the aramite chusan , for some high cause ; as that manasse or amon were new chusans . addi , my ornament : as any good child is to his parentes . melchi , the king is mine . neri , the candle is mine . as dauid is called ner ( light of israel . 2. sam. 21.17 . ) they knevv by sop. 1.8 that salomons race should faile , * ☜ — and theirs be heires to dauids throne . * salathiel , asked of god. samuel and hee , are of one notation . pedaiah , god redeemeth ( from babel . ) zorobabel , a fanner of babel . this name glaunceth at babel the golden head beaten to dust . hee vvas in babel ( as mercerus vvell gathereth vpon aggi ) shaeshbazar , chearefull in sorrow ( of babel . ) a name not dangerous , as the other vvas in babilon . ezra . 1. z●robabel had sonnes , abiud & rhesa : s luke prosecuteth the line of rhesa vnto eli the father of mary . and s. natthew folloveth the line by the other brother abiud , vnto ioseph th● husband of mary : so that ioseph & mary came both of the seed of dauid by the line of nathan . there is no disagreement therefore found betvveene s. matthew and s ▪ luke , but either of them haue desc●ibed aright the true genealogie of christ . s. matthew the kinges line , s. luke ▪ the fathers . abiud ☟ * ●ooke to these marks on the other side . rhesa . ☟ ☽ ●ooke to these marks on the other side . zorobabel . s. luke followeth this line by rhesa , being the fathers line , and saintes of the high trini●ie . dan ▪ 7.18 . ☽ rhesa , the head . though his brother abiu● vvas the father glory , as heyre . ioanna , the grace of god. a memory of the famous iohn , iehoi●●ah , or barachias . iudah , prayse of god. ioseph , god will adde . semei , hearing . all one with simeon . mattathias , a gift of god. ma-hath , broken. nagge , light. essi , my prayse or glory . as all good children are to their parentes , of chashal a chaldie tearme ; as novv iudah spake ●haldy . ch . or ceth ▪ is commonly omitted of the greek●s . naum , comort . amos , strong . so was esayes father called : or as nahum , so amos may be after the name of amos the prophet . mattathias , a gift of god. ioseph , god will adde . ioanna , the grace of god. melchi , the king is mine . leui , coupled . matthat , a gift . eli , ascending . as in his daughter & her son , the degree was highest . mary , high , or from bitternes of the sea . a memory of moses sister . iesvs , a sauiour : being sonne of mary , of eli , of adam , of god : and so both god and man. s. matthew followeth this line by abiud , being the kings line . the most of these names are of notation , arguing comfort against the persians and greekes : and they are called in daniel , the saints of the high trinitie , who shall possesse a kingdome for euer and euer . dan. 7 18. * abiud , my father oweth the glory , ( not the persians . ) eliacim , god will stablish . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . azor , strength . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . sadoc , iustice . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . achin , i will settle . that word is in psa . 89. vers . 5. in the ebrew text , eliud , my god hath the glory . eliazer , my god hath the strength . matthan , a gift . novv vvhen iudah cast off the greekes , the names are of other matter . iacob , a supplanter . remembrances of old comfort in egipt , and the first of the kings line , that are named after their fathers . they novv end israels line vvith tvvo the most famous names . ioseph , god will add . remembrances of old comfort in egipt , and the first of the kings line , that are named after their fathers . they novv end israels line vvith tvvo the most famous names . vvho vvas the husbande of mary the mother of our lord iesvs christ , vvho being to be holden iosephs sonne , by all lavv vvas borne king of the iewes . that he acknovvledged , pilate graunted ; and the iewes could name none but caesar , to hinder his right . also , the starre declared thus much ; and herod sought one borne a king. and after that he had confirmed the couenant for many , dan. 9. then he is made heire of a●● ; ouer all povvers in this vvorld and in that vvhich is to come . amen . at london printed by w. white , dwelling in cow-lane . notes, typically marginal, from the original text notes for div a16984-e10 a they are greatly deceiued , that end salomons house in achaziah , & bring aboue 600. errours into y e genealogie : besides , they deriue our lord from most wicked folke ; though he honoured all his true fathers with y e gift of fayth , being the roote of goodnes , whom we are to follow in the honouring of our parents , and can not goe before him . * it is a great errour of many , that make this joaz and simeon in luk. 3. to be all one person : for simeon there , is the son of iuda , and ioaz here , is the natural son of achaziah , ( for salomons house did not end in achaziah : ) as we are taught by sixe plaine testimonies of scripture , 2. king . 11 , 2.13 , 1.14 , 13. 1. chro. 3 . 1● . 2. chro 22.11.23.3 . b whereas iosias begetteth iechonias and his breathren , math. 1. vnderstand by breathren , cousins : that iosias the grandfather , begat vnkles to iechonias , as tzedechias is called his brother . 2. chro . 36.10 . but he was properly his vnkle , and brother to his father . 1. chro . 3.15 . 2. king . 24.17 . and he is also his sonne for successiō . 1. chro . 3.16 . c it is a wonderfull thing that any man of learning , should be so much deceiued as to make iehoiakim an elder brother ( and the naturall sonne of iosiah ) to be the naturall sonne of ioachaz , who was two yeares his younger : as the text it selfe doth planely shew . 2. ki●k . 23.30 . 2 chro . 36· * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * ●biud ☟ — ☝ obseruations vpon the first ten fathers. by h. broughton broughton, hugh, 1549-1612. 1612 approx. 38 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a16992) transcribed from: (early english books online ; image set 15222) images scanned from microfilm: (early english books, 1475-1640 ; 656:18) obseruations vpon the first ten fathers. by h. broughton broughton, hugh, 1549-1612. [2], 20, [2] p. by w. white dwelling in cow-lane, imprinted at london : 1612. running title reads: of the first ten fathers. "the first ten fathers": adam noah.--stc. some print faded. reproduction of the original in emmanuel college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng patriarchs (bible) -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-11 emma (leeson) huber sampled and proofread 2005-11 emma (leeson) huber text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion obseruations vpon the first ten fathers . by h. brovghton . imprinted at london by w. white dwelling in cow-lane . 1612. observations vpon adam , seth , enosh , kenan , mahalaleel , iared , enoch , methuselah , lamech , noah : the first ten fathers . 1. chro. 1. 1 in that all men which haue beene since the hood , come of those tenne patriarches , all may be counted faultie , that regarde not the historie of such their owne and most noble ancestors : all faythfull christians ; all recorded thrise in the writ of trueth for their age . gen. 5. and 6. and all recorded in three bookes for their line . gen. 3. 1. chr. 1. luk. 3. 2 seeing iewes and gentiles both agree , that christ is the glory of all men ; all should thinke that the holy spirit would not begin his line , to leaue it afterwarde vnperfect ( as the wicked iewes now know it not ) but would continue it through vnto himselfe ; as in s. luke it is chayned from ely maries father , vp to zorobabel , nathan , dauid , adam . 3 while these men liued in the world , there was but one tongue , that in which adam spake , and was fit to argue his angel-like witte ; which the same , the holy spirit vsed in all the bookes of the old testament , and hath not left it in any other writer extant ; but hath ended it with the old testament . their language so wittie and so sanctified , should be knowen of all their ( not bastardly ) race , what worthinesse it hath , in some generalitie . 4 that adams tongue was the same which moses vsed , the notations doe shew in adams wordes : hee calleth her which was taken out of his side , isha ; ( in the morning presently vpon her creation ) because she was taken from ish . that language helde vnto * malachy : ish for man , isha for owman , or of man. 5 the same appeareth in the name which he giueth to the woman in the euening of the same day , vpon the promise of life ; eua or ch-eua , life : from a tearme of lyuing , chaya , flowing out of the same spring . 6 eua declareth the same tongue to be her tongue : for she nameth her first sonne kain , possession ; from the verbe kanah to possesse : shewing that to be the reason of his name , because she possest a sonne by the eternall . 7 the other names , adam , earthie , of adama earth . habel , vanitie , are plaine of them selues , and often touched in glaunces ; as col habel , col adam ; the whole that commeth of adam , is wholly vanitie . psa . 39. 6. and all adam , man is habel . psal . 39. 11. and , truely the sonnes of adam are vanitie . psal . 6. 2. 11. adam is like to habel , man to vanitie . wee may not thinke it a small matter , when the matter is so often handled by the spirit of all wisedome perfect , that hath nothing superfluous . thus we may finde the ●●●guage of our first parents , what it was ● and moreouer how it was most fit for perfect wisedome ; and how the first persons conteine all mans estate . adam the earthy man , what possession ( kynian ) soeuer he gate ; all is ( habel ) vanitie . the man ( chaya ) liueth by the promise in christ . the words of rabbi bochai touching kain and habel , are in mine opinion worthy citing : and the enemies owne testimonie for a trueth , should be not the worst . thus bochai sayth . in a wittie sense kain & habel conteyne in their names aduertisementes , & close glaunses for matter of true continuance , and corruption ▪ kain , betokeneth possession in this world : & habel betokeneth one humbled in minde , and holding such possession vayne . such was his offering , sheepe kinde ; the gentlest of all lyuing beastes : and therefore the fauour of god folowed him . and the offering of kain was of the fruict of the earth , as he loued the possession of this worlde , and the seruice of the body ( which yet can haue no continuance ) and followed after body lustes : therfore the blessed god fauoured him not . this the rabbin speaketh , glauncing at their names . diuiner matter from their persones & doing , we are taught : that kain was of the serpent , and hated his brother , because of good workes . also iust habels slaughter , the first that dyed , was an effectuall proofe , that for beng iust , the best should die : as our lord telleth the iewes how habels blood shou●● be required at them , murhterers of him . and the faythles hebrew docters are at their wits ende , as touching what gods counsell was , in that good habel should so be kilde . the apostles compare them with cain ; habel with christ , suffering for goodnes . but my degression , drawing vnto the ten fathers to collateral men , may not be long ; i will go to the right lyne . 1 seth commeteh adams heyre . his name in adam tongue and ours , falleth a like ; set , or setled sure . eue named him seth , because god hath set mee an other-gates seede in stead of habel , for kain slue him , and prooued his dayes to be habel , vanuie . gen. 3. 25. adam approoued the same name , as knowing that hee should be the sure-setled , when all other familyes should ende by the flood . 2 therefore balaam speaketh , that all the sonnes of seth , that is , all nations ( all come of him ) sh●lbe vnwalled by christ ; and taught by doctrine or experience , that all their strength is nothing num. 24. 3 it is a good meditation to thinke of adam , habel , and seth ; how the scripture conferreth all three with our lordes cases : adam the earthy , with the heauenly : habels blood , with our sauiours : and seths families , with his conquestes . 4 adam and eue both agreeing for the name seth , gaue a doble witnessed warning to the world , that as kain was cursed , so other families ioyning with his , should feele in the flood , the curse of all the earth , that they should better regard seths right line . 5 the scripture telleth in seth onely in plaine sort , that after adams image and likenesse he was borne , because hee was the fittest to shew what all adams ●ace was , beeing the first in the line continued still : and as hee was , so must all be . 6 the iewes commonly * peruert the meaning of the tearmes : the image and likenes of adam . thus abrabbaneel expoundeth it . pag. 39. because adam was excellent in his likenesse and image intellectiue , god like ; seth came foorth like vnto him in that image and likenesse which god made in him : for he was a wise sonne , & in his wisedome and vnderstanding , hee was like his father ; which was wiser then all men , being the frame of the handes of god. and hereupon it is sayd ; and hee beg●t according to his owne likenesse , according to his owne image : that is , hee begot a sonne which should issue in the likenesse and wi●te of adam : the wit●e , and of knowledge ; and therefore his name was called seth , by a tearme of stablishment and setling : because he saw by his wisedome , that his seede should be setled in the world . and therefore it was not spoken so of kain or habel , because they were not after the likenesse of adam , and should not haue continuance in the world , but their end should faile . this doctrine is badde . euery man is borne the foale of a wild asse , and conceaued in sinne , and dead in sinne , and a child of wrath naturally . kain , habel , and seth , were all three borne after the image of the earthly : kain continued therein ; habel and seth were borne againe . the mention of naturall corruption , or adams image and likenesse in kain or habel , had not touched vs so much as in our owne father : so the name of seth is frowardly applyed by him to adam likenesse ; for all adams , is all habel : his continuance and setled state was by gods fauour , not by his witte or wisedome . his other families prooued that . 7 against the iewes * common errour , our lord teacheth nicode●●s , that the sonnes of seth , and all of adam , must be borne from abone , or they enter not into the kingdome of heauen : and so much● ●oses meant , to tell of adams corrupt image in seths birth ; not of that which he first had , and lost . 8 enosh is next seth , his sonne , much to be considered . the letters of his name in the appellatiue , signifie sorrowfull , grieuous , and the like ; and that very often in scripture . moses giueth closely a reason of seths counsell at the naming of him so , saying : azhuchal , then sprang corruption , touching the calling vpon the name of god. 9 men not acquainted very much with scripture , would maruell why any would cite the text so , seeing it is commonly translated thus ; then men began to call vpon the name of the lord. so moses may be translated ; az huchal , then was a beginning . the greeke draweth neare vnto that . the latine translation called s. ieromes , followeth that , and many others . 10 this poynt cannot be well weighed , without iudgement of a rule generall through moses and the prophets , and the later iewes their translaters from adams tongue into greeke , how all these hide their minde , when matters come to be spoken of , which to prophane men would seeme strange . moses neuer nameth life eternall in the plaine and vsuall phrase , but by strong consequentes ; as how the lord is the god of abraham , isaak , & iacob ; and not of the dead , but of the liuing : whereby they must be holden to liue . so life in his law , signifieth often life eternall : and death , death eternall . so by this place , deut. 32. 39. i kill , and i make aliue ; aben ezra noteth , that death , and life after it , is closely taught . and this reason is rendred of many rabbines , why moses neuer nameth life eternall , though all his doctrine tendeth thyther ; euen because the world then all prophane , which skant heard of one god , and hardly beleeued the creation , was to be allured by open and plaine thinges , first vnto the worship of the one god : and that being done for earthly blessinges , they might afterwardes be drawen easily vnto the eternall : vnto which , if directly they were called , the strangenesse would make them reiect all . so , moses hideth his minde in the paradox of adams present fall , with manifold turnings of the narration : and likewise of the ages of iapheth and sem , haran and abraham : and with doubtfull tearmes for the peregrination of the children of israel , as though they had been 430. yeares in egypt : but he had relation to abrahams peregrination and promise of christ : which the estranged could not conceiue . from disputing whereof , he minded to bridle men vnskilfull , by doubtfull speaches ; yet giueth rules thyther , to vnderstand him * rightly . so heere , the tearme huchal may be taken for a beginnig , or for corruption : but the matter telleth , that god was called vpon long before that , in the first sabbath ; and therefore , beginning could not be then : wherefore , corruption must be meant there , by huchal . so dauid kymchi the king of grammarians , doth take it in his rootes , for corruption . so in breshith rabba , the fallinges away from god , are reckoned in the dayes of enosh , of the deluge , and of babel . the zoar , and others , the most of iudahs name , hold the same : arias montanus hath both . the greek-hebrewes knowing why moses hid his minde , they turned it fit for heathen , then men hoped to call vpon gods name . all who incline that way , haue great defence by grammer , and much authority ; some of hebrewes , more of others . but the matter will require corruption ; not a beginning of religion , to be meant there : as in the speach continuing the narration ( after the catalogue of the fathers ) it is manifest ; how the sonnes of god , saw the daughters of adams sonnes , and so chose wiues of a strange god : otherwise , moses telleth not when apostacie from religion should fall . 11 if at enosh birth , men began to call vpon god ; seth vpon that occasion , would not euer haue named his sonne sorrowfull enosh ; nor moses haue ioyned presently thereupon ( after naming the fathers ) the falling away . the prophets likewise name life . my digression would be too long , if i tooke examples of the like concealing the minde , from the prophets , and from the greeke translaters . i will now proceed vnto the next . 12 kenan is hee : konen , to lament , might be the roote , for his name . twise speaking of one thing is vsuall , for vehemencie ; as in dan. 5. mene , mene : so these two names , sorrow , and lamentation , teach , that they lamented the sorrowes of their workes , and of the earth , which god hath cursed . 13 ma-hahal-el , a prayser of god ; teacheth what comfort ought to be in sorrow ; the seeking of gods prayse , and glory for the world to come . an other notation , mahal-le-el , god bringeth a confusion ( by water , ) is well agreeable to the argument . so , thy wine , is mahul , confused ( with water . ) that is fittest for the continuall threatning of the flood ; to shew the curse vpon the flood . so that this name comprehendeth the drift of all the scripture . 14 iared , is in the playnnesse ( casting away no letter ) descending : as betokening a downefall in the behauiour of men , without hope of goodnesse to any bettering . such as deriue this name from radah , to rule , go twise further then they neede : the argument calleth for no such matter ; and , that etymologie should first be admitted , which hath best agreement in the letters , when nothing for the matter disagreeth ; and not any farre off sought out , when one at home is fit onely . 15 enoch signifieth , dedicated , appoynted vnto . if kain had called him so , the name had been of no praise ; but as in one appoynted for the wicked world ; now it is the best as in one consecrated vnto god. hee is in number , the seuenth ( as any may reckon ) from adam : and also , as the holy ghost noteth , for an higher purpose . the prouidence of god may be sweetly considered , in continuall calling of vs to consider the sabbath , by his disposing of great matter gracious most often by seauens . so moses was from abraham , the seuenth . the time of his life is wonderfull , matching in yeares the dayes of the sunnes yere . 365. a matter most pleasaut to teach , what recompence commeth by walking with god. if his assumption had not been recorded ; yet the number of his yeares would haue caused celestiall admiration , what kind of man he should be . hee walking with god , was doublesse a most zealous preacher of righteousnesse , and told of the flood to come . s. iude eloquently frameth an oration for him , by the matter , as oratours may lawfully doe : thus it standeth , iude 14. behold , the lord commeth with his holy thousandes , to execute iudgement against all men , and to reproue all the wicked of them , for all their workes which they haue committed ; and for all their hard words which wicked sinners spake against him . this is a most sweete oration , framed from moses , for this our holy father . in the flood god shewed iudgement : and as on sinai hee came with thousandes of his holy-ones ; so doubtlesse at the deluge , against men that cast oft , and scorned trueth of religion , and holy patriarchs admonitions , and liued wallowing in all badnesse . also , the tearme behold , may haue a close glaunce at the notation of methuselah : then first , enoch walked with god , as a prophet and holy teacher . 16 meth , he dying , v , then shelah , he ( god ) sendeth : ; what ? the matter spoken of , iudgement vpon the wicked . the scripture is full of close glaunses : and well might enoch name his sonne so , as iared gaue him a name fitted to his euent . while methuselah liued , the flood came not ; few dayes after his death it came , when he had skant begun his last yeare of 969. for memory of the phrase , the iewes say , that he lay vpon the arke : for , being iust , he perished not ; onely eight were in the arke ; and he could not haue his full yeares 187. to lameches birth , & 182. thence to noahs , & his 600. compleat , but as vpon the arke . this is the meaning of their fable , the shewing how his age reached into the flood . and i thinke that the mockers which s. peter speaketh of , skoffed the prophecie conteined vnder his name , when they said , where is the appearance of his comming ? for since the fathers dyed , the world continueth in the same state . now the fathers all , and his sonne , dyed before the flood : and for the sadnesse of that , hee gaue to his sonne the name lamech . 17 la-mech , of mach , striking . tubalcayns father , that would kill a man in his wounde , had the same name , as a striker : but this man was stroken with all calamities : hee saw adam turned to dust , seth set in his rest , enosh taken with sorrowes of death , kenan lamented by mourners in the streete , mahalaleel depart thyther where angels prayse god , iared descend to the low partes of the earth , enoch taken vp ; and knew that he should die before his father , when he named noah , the comforter . whereas seeing his father liued vnto the flood , without propheticall knowledge , that he should die before his father , hee , not noah , should haue been thought the comforter . and the saddest oration that could proceed from a broken heart , is that which hee maketh at noahs birth , saying : this is hee that shall comfort vs , concerning our workes , and concerning the sorrowes of our handes , and concerning the earth which god hath cursed . so lamech giueth sadnesse ; as his sonne , a remedie to sorrow . 18 noah , the tenth , hath his name arguing that lamech spake hebrew ; as moses in the notation , noah and naham . great matters are to be considered in him : hee was long a single man. when hee was 480. the spirit of christ , not recorded euer since the first day of man , to haue spoken to any ( sauing to the cursed kain , ) neuer to any for effectuall saluation , speaketh to noah . therefore s. peter talking of christ his diuinitie , had not an auncienter open record since the speach to adam , to talke of , for christ his open full speach speaking vnto men , though the other nine were illuminated with propheticall knowledge . noah is 500. before he was a father , or maried ; as we may gather : that argueth his great feare of gods iudgementes ; farre vnlike his sonnes now adayes , giuen as horses , to all voluptuousnesse , and not caring for their owne most certaine destruction . twentie yeares before hee was maried , hee had a warrant , that his house should not perish . his breathren and sisters yet would not take that warning , for all that lamech and methuselah both could doe , beholders of the arke , and witnesses doubtlesse of the wtath no come . lamech lyued not out the whole to 120. yeares , as methuselah ; but dying before his father , gaue a further warning , that he spake as a prophet , touching the flood . the three witnesses , were a full condemnation of the wicked world . the further stories of noah , may better be fetched from the fountaine of genesis , then abridged by any mans wit. this much i thought good to speake seuerally of these ten fathers : some thinges common to them all , may well heere be ioyned ; as their religion , & long life : and neare the same , commeth the comparision of their ages togeather . their religion was perfect and sinceere . they knew the creator to be * one god ; and that the sonne should bruse satans power ; and that the spirit was a person coequall and coeternall . all that moses recordeth for vs , touching those times , wee may know that they knew , by the speaches vttered in iob before the law : eliphaz , zohar , bildad , and elthu , spake no otherwise then the fathers : * for they spake soundly of all religion ; whereby wee may be sure , that the first , came not short of them , in knowledge . adam knew the natures of all thinges , the creation of the visible thinges , and the vnuisible ; the fall of angels , and their eternall condemnation : the corruption of mankind , being the seed of the serpent , and a generation of vipers . and as moses telleth , that elohim sayd ; let vs make man : so hee knew that , and why elohim was a forme plurall , for god. it were grosse to thinke that the cabalistes ( which expound elo him , el-hem , they be one god , in bachai vpon gen. 1. ) should know more then adam , for names . and the hebrews vpon middras tillim , bring in god talking with adam as he gaue names , & asking ; what is my name ? to whom adam sayd : thou art elohim , and iehouah . whether god by expressed word named himselfe iehouah and elohim , or gaue adam wisedome so to doe ; we see that the names were knowen from the beginning : for the serpent nameth elohim to euah , and turneth presently the forme plurall vnto gods prophanely , saying : yee shal be like vnto gods , that know good and euill . which pluralitie , adam and euah referred to the holy trinitie . there the greekes in the serpents word elohim , the second time translate very learnedly , gods. and so doe the talmudistes hold it meant , in masseceth sopherim , perk. 4. and we may be sure , that adam and euah were not ignorant of satans thoughts , when by experience they found him out . now when euah bare a sonne , she spake voyde of all doubt , to the vnitie , i haue possessed a sonne by iehouah , by the one eternall : yet we may be sure that she remembred the speach of the trinitie , adam wil be like to one of vs now . the late iews haue satans darknesse , which will haue that tearme vs , to be spoken of angels . the angels were not yet spoken of in all moses style , and therefore they could not be meant by any of his tearmes ; but as elohim was vsed for the creator onely , so common natiue logique would stretch it no further there : and vs the plurall , to be as boreica , thy creators in eccle. 12. 1. a misticall speach , marked and cited euen of rabbi bochai the iew : a witnesse strong against his owne side . moreouer , as moses knew a difference in signification betwixt elohim the tearme of might , and iehouah named of beeing simply by him selfe , and giuing a beeing to all his workes and wordes ; and therefore neuer vseth the tearme iehouah , before the creation had his full beeing , gen. 2. 4 : so wet may be sure , that adam and euah knew the difference betwixt iehouah and elohim . the serpent nameth not iehouah , but onely elohim , as a name of bare might , and the forme whereof her might peruert to gods : hee trembled to consider the eternall trueth , constant to giue performance of mercie and wrath , noted by the tearme iehouah now , whereas in sems time , el was gods name ; it is all one as elohim , mightie : onely a forme singular . and this seemeth to be the reason , that satan had corrupted the world to vnderstand gods by the tearme elohim ; as in nachors religion , elohim is gods in labans wordes : therefore sem might vse el , almightie , in the frame singular . abraham first nameth god adonai ; that is , my pillers ; with a misticall note of the trinitie . adam , who knew not vpon what pillers the earth could be fastened in the middest of the liquid ayre and water , but by gods power , knew him to be adonai , though occasion was not offered to vse the word , vntill god and his prouidence became vnknowen , and denied almost of all the world . iah , an abridgement of iehouah , vsed first in tearme by moses , exod. 15. substaunce could not be vnknowen to adam , though in later times more names to expresse gods nature were seene needfull by the eternall spirit . the vnitie and trinitie being thus knowen to adam , hee would deliuer it ouer equally to his sonnes , to methusela and lamech . now for the redemption : hee confessed that hee was naked , and was afraide ; hid himselfe , as needing one to bring him into fauour : and knew that hee who should ouercome satan , being in mans nature , was to die , as all of adam : and must recouer himselfe from death , and must reuiue adam , and must restore all , fallen once to corruption : and know that none but god , could doe this much : and this hee beleeued , and therevpon named the woman life . and for the most vnlikely part , of death , hee had sacrifice to seale assurance of that ; and requiring an open profession of that euery sabbath , that day being ordeyned for that vse : whereby wee must needes know , that when that was performed , which in that day was represented , the day must be altered . and as the skinnes of the beastes couered his body ; so the carkases burnt , represented whose death should couer his soule with iustice , taking away the giltinesse of sinne . moses was to speake short or these matters , that the prophane should not trouble them selues with that , which they would neuer beleeue . doubtlesse adam knew that the most holy should annoynt the humanitie , with the dwelling of the godhead in it , and sanctifie himselfe for adam and his faythfull sonnes ; and must be called by the name fittest messiah : and hee that knew the whose course of nature , could not but know , that the liquor of spices was the fittest to represent deuine thinges by an oyntment made of it . and seeing it was most needfull that hee should be a great prophet , wee may say well with the iewes ; that hee saw the lot of his sonnes through all ages : and god would hide nothing good for the vineyard ; nor would doe any thing , but hee would reueale it to his prophets . and although hee liued not to see henoch taken vp , hee might well know it ; and iared might vse his counsell in giuing heno●h the name consecrated , or , dedicated to god. and as noah in his three sonnes names conteined their storie for religion , in deuine sem : in iapheth , that the new testament should be written in greeke , as the iewes well gather in thal. ierusalemi , in megilah , by the alusion iapheth , and iapheth will perswade : so , hotte countries dwelling , by chams house , by his name hotte . and as noah saw their whole state ; so no doubt adam did as well as hee : and they all beheld the dayes of christ , and knew that hee should redeeme them on mount sion . and rambam recordeth that , which no reason can denie , how the iewes euer held by tradition , that adam , habel , and kain , offered where abraham offered isaac , where both temples were built : on which mountaine our lord taught , and on that also he died . all that , moses figured at large : and that the new testament openeth in substaunee they knew . and seeing they be our fathers , and mirrours of wisedome in their names , fayth , feare of god , and yeares ; wee should in our meditation bring backe the ghospell vnto them , as they foresaw it , and forbade to say , who can goe vp to heauen to bring christ downe ? or who can goe into the deepe of the earth , to bring christ from the dead ? but they knew ( as i touched both , in the incarnation ) that the sauiour in hebrew ioshuang , in greeke iesus , was god dwelling in christ : and iust habel shewed his death , and henoch his ascension . and in these few poyntes , deuinitie standeth ; in the trinitie , and redemption : that all iust went hence vp to ioy at gods throne . all this the heathen heard of , and the scribes held it sure : but , that god was to dwell in christ ; and that hee should by death ouer-him that had the power of death , they despised to hold that in knowledge , bending their mindes to earthly benefites . these meditations i hold profitable for all , who by studie will of them selues multiply them : and a child knowing these stories , shall passe aristotle in sound wisedome , to feare god , till the body returne to the earth , and the soule to god that gaue it : to whom with the sonne , and holy spirit , be all prayse , honour , & glory , both now and henceforth for euermore . amen . for conference of ages , i thought good to place heere , the table printed in the concent : where euery patriarches yeares be set vnderneath him , at what age he is a father , or dieth ; and with how many others he liued , and how long . meditations herein , will bring great knowledge , comfort , and delight . adam falleth before the woman is called eve . and christ is promised a destroyer of the deuils workes . sacrifice is a seale of iustice , giuen by fayth . adam . his yeares . 130 seth borne . gen. 5. 3. 235 105 enos borne . gen. 5. 6. by enos birth , religion is sorrowfully corrupted , through mariages with gains house . the faythfull are called the children of god. ioh. 1 12. 325 195 90 kenan borne . gen. 5. 9. 395 265 160 70 mahalaleel borne . gen. 5. 460 330 225 135 65 iared borne . gen. 5. 622 492 387 297 227 162 henoch borne . gen. 5. the seueuth frō adam . iude. 687 557 452 362 292 227 65 mathuselah borne . gen. 5. 21. 874 744 639 549. 479 414 252 187 lamech borne gen. 5. 25. 930 800 695 605 535 470 308 243 56 adam dieth . gen. 5. 5. 987 857 752 662 592 527 365 300 113 henoch is taken avvay . gen 5. 1042 912 807 717 647 582   355 168 seth dieth . gen. 5. 8. 1056   821 731 661 596   369 182 noah b. gë. 5. 29 the 10. frō adam . 1140   905 815 745 680   453 266 84 enos dieth . gen. 5. 14. 1235     910 840 775   548 361 179 kenan dieth . gen. 5. 14. 1290       895 830   603 416 234 mahalaleel dieth . gen. 5. 17. 1422         962   735 548 366 iared dieth . gen. 5 20. 1536 the patience of god abode 120. yeres , in which the spirit of christ preached while the arke was in making , to the spirites now in prison . 1. pet. 3. 19. 849 662 480 cxx . yeeres begin . gen. 6. 1556 869 682 500 20 iapheth borne . gen. 5. 32. 1558 871 684 502 22 2 sem borne . 1651 964 777 595 115 95 93 lamech dith . 1656 mathuselah dyeth . gen. 5. 27. 969   600 120 100 98 the flood . finis . notes, typically marginal, from the original text notes for div a16992-e70 what tongue adam & eue palce . * in malachies age the old testament ended , and authenticall ebrew . the h●d apocrypha is not in that tongue , nor penned by the holy spirit . a digression to habel and kayn . * some iewe● of malice studie to perue●● all christians doctrine : as this man , abrabbaneel , or , barbinel , a rabbine of great paines and witte , bu● not of grace : and only to b● folowed whe● he clearely is on our side . without then our age can not fear● 〈…〉 thinges : and much they 〈…〉 the vnacquainted with them . * yet in all other of seth , they held the nature of all men , corrupt . but that point was very needfull to be cleared to the full . tremellius , tum caeptum est profana●i in inuocando nomine jehouae . gen. 4. 26. a digression for a matter of some difficultie . life eternall plainly meant , but neuer named in moses : and why ? gen. 11. galat. 3. 17. * as in exod. 6. 18. shewing that his grandfather , who was of their number who came into egypt , ivued 133. yeares , his sonne amram 137. moses 80 there : all 350. * gen. ver . 1 , 3. * for they had not the law to reach them , but were taught from the fathers , as they had bin . conclusion . a replie vpon the r.r.p.th. vvinton. for heads of his divinity in his sermon and survey hovv he taught a perfect truth, that our lord vvent he[n]ce to paradise: but adding that he vvent thence to hades, & striving to prove that, he iniureth all learning & christianitie. to the most honorable henry prince of great britany. broughton, hugh, 1549-1612. 1605 approx. 37 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a16999) transcribed from: (early english books online ; image set 14211) images scanned from microfilm: (early english books, 1475-1640 ; 631:05) a replie vpon the r.r.p.th. vvinton. for heads of his divinity in his sermon and survey hovv he taught a perfect truth, that our lord vvent he[n]ce to paradise: but adding that he vvent thence to hades, & striving to prove that, he iniureth all learning & christianitie. to the most honorable henry prince of great britany. broughton, hugh, 1549-1612. 48 p. s.n.], [amsterdam? : 1605. signed: hugh broughton. place of publication conjectured by stc. r.r.p.th = bilson, bp. of winchester. an answer to stc 3064 and 3070. leaves stained. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been 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and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616. -survey of christs sufferings -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a replie vpon ther . r. f. th. vvinton for heads of his divinity in his sermon and svrvey : hovv he taught a perfect truth , that our lord vvent hēce to paradise ▪ but adding that he vvent thence to hades , & striving to prove that , he injurieth all learning & christianitie ▪ to the most noble henry prince of great britany . 1605. to the most noble , henry prince of great britanie , grace & truth . in handling the lords prayer ( most noble prince ) at o●landes august 13. 1603. vvhen i came to speake of the kingdome to come , the matter called me to handle these vvordes : lord remember thou me when thou comest to thy kingdome : & these : this day shalt thou be with me in paradise , from vvhich both i affirmed that the thefe beleved rightly , as all the scribes & pharisees , that the soules of the just , of abel , and all that died since , vvent hence to that place vvich diuines call heauē . and i affirmed from eccles . 3. & from the 12. & 2. cor. 10. that the soules of all men ascend vnto god : vnto judgement : to receaue according to the actions done by the body good or euell . and this i added from apoc. 14 that the wicked are tormented afore the throne of god & the lambe . this belonging directly to the doctrine of the kingdome , i vvas to shevv hovv the crede stroue not vvith this : yf the english had rightly expressed the greke : he went vnto the soules departed : as this , he arose from the dead , or from hades , makes the former vvordes plain . about this doctrine d. bilson b. of vv. hath dealt not vvell . a survey of vvhose dealings your g. shall see : that knovving hovv he is damned of himselfe , you may vvish him to recant . first he agreeth vvith the truth in most stronge sort : that , we have no warrant by scripture to deny that our lord went hence to paradise . his vvordes are printed in copies about ten thousand : that all may knovv hovv d. bilson in his further paynes confuteth the bishop of vvinchester . he that vvill do any thing in diuinity vvithout vvarrant of scripture shall anger god. therfor d. bilson is vnexcusable vvhen he goeth against that . an other article the right reverend father hath for christianity , & the ground of our redemptiō : more ridiculous then any thing in machmads alkoran : vvorthy to be vvritten in great letters , that any rūning by may see to vvhat strange cōceites he vvold dravv the holy prophetes , apostles , & fathers , & all britanie . in his sermon thus the right reverend father vvritteth : fol. 154. the sence of the crede may & must be ●s●at chri h●f●er his body was buried , in soule descended into that place , which the scripture proprely calleth hades hell , this fevv vvordes are enough to shame all our nation for euer : touching judgment in diuinitie : since publiq auctoritie hath commended his vvorke . homer that expresseth all the heathen vanities durst neuer bring this diuinitie but only in a dreame . in him and in iliade or story of ilion , called also troy : book 23. v. 71. the soule of patrocles killed sayth to achilles his prince in a dreame , requesting to to be buried , because the soules in hades vvold not suffre his soule till then to come to hades : oh bury me : that i may quickly passe through the gates of hades . they vvho svveat to make the gospell of saluation in sadnes more ridiculous then heathen fables , should look for the extraordinary hand of god to send them to hades quickly . what man that vvere not brainsik vvold think that the cred should tell hovv our lord in body crucified , dead & buryed , should in soule be vnrecorded , vvhither the soule vvent , or vvher it should be till the body vvas buried . a defender in title , a betrayer in truth , of our religion in britanie , should b● told that better lerning vvold beseme a man , a d. in d. a r. r. f. all ievves vvold by this , & vvel might hold vs the vilest that euer vvere since cains birth , yf they could convict vs to be of such a religion : & all christendome vvold hate vs , as traytours to the christian faith . he that taketh vpon him to defend the cōmon opiniō : & once graunteth all that the disputation required : & inventeth of his ovvne braine that vvhich none hold , injurieth all the state : and giving a patroclean dreame for the marravv of salvatiō , should have vpon stuburne continuance in errour the heavy anathema maran atha . the curse : our lord himself cometh to revenge him , pronounced against him . god commaundeth that ▪ 1 cor. 16. and every commādement of god should be of as great reverence as his vvord in sayng : let light be : & it vvas . an other condemnation of himself the right reverēd father hath in his survey fol. 543. thus he sayth : that christ after death went to the place where the faithfull were , the fa●h●rs affirme . thē , yf abrahams bosom be the place vvhere the faithfull vvere , & they vveare in hades , by the grek fathers infinitely vsing the phrase of the crede : the hades of the crede & abrahams bosom is all one . it is strange that a reasonable creature should make a book against himself . a further condemnatiō of himself he findeth from luc. 16. the holy evangelist most eloquent in the greek tongue , & vvriting to an heathen prince theophilus asiarches one of the lords of asia bringeth abraham talking vvith the epicure in hades . novv heathen place all soules in hades , and theophilus vvould so vnderstand s. luke : that abraham should be there . and disputers together be allvvayes holden to be in the same vvorld . the right re●erend father vvold prove that hades is hell , from this place : vvhich most mightily proueth the cleane contrary ; that the faithfull abraham vvho vvent hence to heaven , eb. 11. & there abideth till the resurrection , vvas in hades . so the terme is generall for the vvorld of soules . and auctours vvhom he citeth vvould haue taught him so much : chrisostome in a greke homilie , not yet printed : of lazarus & the epicure . theophylact citing manie diuines : vpon luc. 16. tertullian ambrose , chrisologus cited by him self , on that place : & iosephus cited also by himself , expresly placeth abrahams bosom in hades . and that vvork is so agreable to the common judgement of graecia , that the vvork is fathered vpon irenaeus the ancient bishop nere the apostles , , and vpon sundry others of fame . and vvheras the doctour vvold haue hell lovv in the earth : and must graunt that abraham is in heauen : so the spech should be ridiculous : that in a dialoge one should talke vvith one aboue his head of such infinite millions of miles distāce . and the spech of lifting vp the eyes argueth equall height : so lot lifted vp his eyes & saw the land about fayre , gen. 13.10 . so god sayd to abraham lift vp thy●e ey●s & behold the place wher thou art . gen. 13.14 . the third day abraham lifted vp his eies & beho●d the p●a●e ●f whi●h god spake to him &c. so abraham l●fted vp h●s eyes & saw three men , gen. 18. so abraham l●fted vp his eies : & behold a ram was in a thicket fast b● the hornes . so isaak did l●ft vp his e●es : and behold camel were coming gen. 24.63 . and in the next vers . rebecca lifted vp her eyes , & saw isaak . and in iacobs story six times that phrase cometh . this spech being so vsuall , no d. should bring strangenes vpon it : but d. bilson doth and trobleth the simple : & disputeth against himselfe . for the vse of the phrase still argueth vevving in equal soyle . an other terme chasma trobleth the right reuerēd father . a deepe gulfe he doth expound it : from his ovvne auctoritie . hiatus , or gaping , vvere fit ▪ vvhen a man gapeth , men consider not hovv deepe the mouth ●s : but hovv vvide . in zach. 14. ●n the lxx . mount olevet shal be parted into a great chasma : half ●astvvard , & half vvestvvard . ther the blind may see , that no●●he depth , but the vvidenes cometh to be considered . so babish ●he d. is in all his vvritting . and ●is vnspeakable blindnes appea●eth in this : he reiecteth heathē greke vvith odious termes : and ●reameth that the apostles had ● peculiar greke of their ovvne ; ●et euery vvhit of the n. testament is penned in greke as heathē or ievves before vnderstood the phrases : & the heathen had held the apostles vvicked sophisters , yf heathen termes had not bene in heathen sense : or in schole poinctes , such as pharisees vvold graunt plain . all trades haue peculiarity in generall vvordes , dravving them to particular vnderstanding . but then all of the faculty take them alike . four grekes are in the nevv testamēt : these fovvr grekes the apostles haue . the heathen , vsed as heathen meant in speach to them : or , heathen termes vsed as the greek translaters of the old testament vsed them : or heathen termes applyed in nevv sort to ebrevv , plain by it self : or heathen greke applyed vnto thalmudik or ievves doctors phrases . further cometh none by the apostles . the diuels language goeth further in abissos : to the vvicked cabalistes maner in zohar vpon gen. 1. darkenes vvas vpon the face of the pit. ther they say that resembled gehenna : & call the depe gehenna . for all these poinctes d. bilson shevveth himself a babe : & sometimes goeth beyond all . hades nether by heathen , nor lxx . , nor apostles , nor thalmud is euer hel. yet his headstrōg vnlerned head vvill have it so : halting afore creples : & hoping by much babling to be heard . the lxx . take abissus for the graue ps . 71.22 . thou diddest make me aliue againe & diddest bring me again from the abissos of the earth . s. paul. rom. 10. folovveth the very same phrase for the resurrection of the lord ▪ saie not in thine hart : who can go vp into heauen ? i meane , to bring christ downe : or who can go downe to the pit ; i meane to bring christ from the dead ? but yf thou confesse vvith thy mouth : that iesus is the eternall : & beleue in thine hart that god hath brought him frō the dead : thou shalt be saved . s. paul alluding to moses dauid & ionas spak to ievves hovv in tvvo poinctes diuinity stood & telleth vvhat moses & all the prophetes taught : even the incarnation & resurrection : and expoundeth him self : speaking of ievves reiected ▪ shevveth their stubburnesse : that having but tvvo poincts of difference , the incarnation & the resurrection , both proved most strongly , rebell against the light . and here d. bilsō leauing all heathen , the lxx . all the prophetes ebrevv , all thalmudiques can run to the diuels luc. 8. for a phrase . vvheras vvhen s. paul vvrote to the romanes , none in the vvorld had vsed abissus for hell : sauing the deuels in s. lukes gospell vvritten but seauen yeares afore : & ievves of vvhom he spake neuer cared for s. luke : and denying both the incarnation & resurrection , vvold not heare of further matter neuer taught in iuda : and that , spoken in termes meaning to all ievves clean an other matter . hence all that haue eyes to see may behold hovv blind d. bilson is : vvhich hath nether grammer nor diuinity : nor loue to the truth . he citeth oecumenius there : and omitteth his vvordes that make this plain : and dissembleth the best lerned chrisostome . this cauterized consciēce should be reproued sharply . novv the third kind of grek , the apostles folovving the ebrevv , deut. 30. d. bilson litle considered , hovv the going vp to heauen , and going dovvne to abissus is of our myndes , not of our lordes actions . the chaldy exposition , of heard termes in moses , maketh that plain . the vvork is called thargum ierusalemi . and thus it speabeth . the law is not in the heauens to cause spech oh that we had one like moses the prophet , that might goe vp into the heauens , & bring it vnto vs , & preach vnto vs the commaundements , that we might doe them : & the law is not beyond the great sea , to cause speach : oh that we had one like ionas the prophet that might goe downe into the great sea & bring it vs , & preach the commaundementes that we might doe them . thus the chaldy shevveth that for our action of the mynd this vvas spoken : as forbidding blame of hardenes in the lavv. and the rabbins vvhich haue in fragmentes yet the floures of all the n. test . they seme to haue turned these vvordes of old , vnto the gospell : by this spech of ionas in the vvalles belly . the later rabines compiled most auncient . and for this cause s. paul might take abissus both for the graue , as oecumenius doth , & allude vnto the sea : as chrisostome taketh the vvord . so it may be easily seene hovv for the apostles trāslation of ebrevv , d. bilson seeth nothing . so had the sorovves of death , act . 2. are from ps . 18.5 . & ps . 116.3 . a speach knovven to all ievves : for the naturall sorovves , that alvvayes cometh vvhē the body is vvounded , that the soule cannot tary in it . and vvheras s. peter act . 2. vvas to shevv that the disciples did not steale the body of iesus our sauiour , but god omnipotent raised it vp : disannulling the sores that vvere done by nailes & speare : d. bilsō vvold have the terme death here to be the second death : and that s. peter should by terme of death in a iust soule meane the second death : to make the holy apostle the foolishest & the vvickeddest that euer spak vvith tongue . he had the resurrection of the body to speak of , and vvher the gouernours vvere sadducees & beleeued not that soules vvere immortall , vvisdome vvold that his tongue should giue no cause of further pleading , till the resurrection of the body vvas graūted . and though the pharisees held soules to be immortall , yet they beleued not that messias should arise from death : & yf s. peter should haue gone to further matter neuer heard , that a iust soule should goe to hell , vvherof no cause of spech vvas euer afore moued ▪ he had bē held not a teacher but a betrayer of christianity . moreouer the terme of second death , vvhich d. bilson vvold haue meant by peters terme of death , is nether ethnice , nor in the lxx . nor hath any ebrevv in the bible for it . therfore it should not vvel be vsed before sadducees , & the comon multitude of the vvorld . & never any vsed death for the secōd death in spech of the godly . and to say that our lords soules tasted the second death , that is the highest degree of blasphemy against our lord. the fourth vse of heathen grek cometh in this king : rabinique , & schole spech in vse , though the tetmes come from heathen . chalcedon apoc. 21. for nophec , the carbuncle , ex. 28. is greke in sound : but not as pliny taketh the chalcedon , but as thargum ierusalemy doth vpon ex. 28. so , take the beame out of thyne eye : barbmel vpon hoseas . and mat. 7.80 . for a camel or elephant to goe through the ey of a neddle : that is a ievvish proverb . for promising a thing vnpossible as in this : are you from phumbadita , ( a tovvne of ievves vpon euphrates called also aelgaber ) , vvher an elephāt is trust thtough the vvole of a nedle . and the gospell hath that for the impossibility for a rich man to goe into the kingdome of heaven . so these speches the vvorld to come , paradise , gehenna , eating & drinking in the kingdome of of heauen , the kingdome of the messias : these be thalmudiqs in meaning : & vsed in the n t. so , s. paul. 2. thes . citeth esa . 11. in the rabbines meaning vpon es . ther , extant yet in ionathan ben vziel ▪ that the spirit of christ his mouth shall kill the vvicked romulus or romane . the greek fathers as chrisostome vpon 2. thes . 2. and oecumenius vpon apoc. 18. savv that from rome the povver should arise that by learning should be over●hrovven . arias savv the blovv and left out romuius . so vvhē by s. paul abraham is in heaven : heb. 11. vvith the people of god and in eternall ioy , and equall to angels : by the greek philo. in abels offring fol. 88. & by rabbi azarias translating him to ebrevv in maor einaim fol. 34. to shevv the perpetuall iudgement of the ievves : & the same in paradise as all the iust : by all rabbines ; and in hades by s. luke ch. 16. these three , heaven , paradise , and hades in the godly differ not one vvhit . iustine martyr is cited by d. bilson : question 75. to make paradise out of hades : but iustine in monarchia shevveth fol : 167. in steph. edition , that he is sophistically cited . and so any , not partiall , vvold iudge from the vvordes cited . in the same kind is the terme of the second death , vsed : & only by thalmudiques as i touched : and by them it must be expounded . onkelos hath it : deut. 33. and ionathan , es . 22. & rabbines infinitly : & vsed in ap. tvvise , and in theyr sense : for a miserie to the soule in the perpetuall hatred of god. and by rabbinnes this phrase should be expounded : and a reason rendred vvhy the rabbines invēted nevv termes for the place of soules . in all these kindes d. bilson shevveth him self most vnlearned . heathen greeke he casteth of : because the poetes vvere vvicked : as though onely they vsed hades & not all sortes of greekes : and as though all the vvorld vvas not godlesse vvhen the apostles first called them vvith speaches from homer , hesiode , epimerides , aratus , menander , aeschylus , pindarus , sophocles , euripides , aristophanes , hypocrates , plato , demosthenes , aristotle , and all noble greekes , in some noble vvord . of this i have compiled a dictionary for all the vvordes of the n. testamēt , for your g. vvhich i left at francfurt : & goe to print it : yf i can find any printer : of characters pleasant in ebrvv & greeke , and at leasure for this vvorke . and as he despised heathen greeke , so the greeke tongue gaue him such a blovv as vvill make him ridiculous to all greekes vvhile the vvorld standeth : in sayng that our lord vvent from paradis to hades : as from england or scotland to great britany , frō vvinchester , to england , from paules to london . vvhile there be men in the vvorld that knovv greek & his vvordes they vvill think him a simple graecian . and vvher he forgeth nevv greeke for the apostles , he doth them litle honour . they vvere sent to teach the vvicked vvorld , & of necessity must speak in termes , meaning as others before spake : and the heathen vvold haue othervvise held them vvicked sophisters and not holy teachers . so doctor bilsons doctrine beseemeth not a bishop , and a christian . the despising of rabbines because they be vvicked is no vvittier . the vvicked enemies testimonie is the strongest of all humane . and for many partes of the nevv testament , in speeches & stories plain to them , but strongue to heathen , they are our best assistance . as for this remember thou me vvhen thou comest to they kingdome & this day shalt thou be with me in paradise : the rabines vvould all svveare that these vvordes vvere plain : that they held the soules of the iust , to goe hence to gods ioy & paradise to be the name of it , and not then first opened : but opened first to abel the iust , they vvold never turne our lords vvordes to sophistrie : that the sad thief seeking , grace vvhen the humane soule of christ should be in his kingdome & our lord should say nothing to that : but preach of his godhead vpon the crosse , vvher he most hid it : and should leaue the thief , and his mother & s. iohn & all the troupes vncerten , vvhat should become of his most holy soule : specially vvhen the night before he told them , i doe goe vnto the father . the deadliest enemy & most impudent vvold be ashamed so to vvrest vvordes . though shifters vvho knevv not paradise to haue receaued all the iust hence , tooke strange licence , a doctour & a bishop borne in the light of all learning should blush to follovv them . vvhosoeuer vttereth a diuelish fansy , though he can cite an auctour , should pay for it , as the principall auctour . god forbiddeth errours . and in the truth , the enemies testimony , as epimenides , aratus , & menander haue gods vvarrant . all the scribes & pharisees beleeved , that every iust soule vvent hence to paradise : as vvas touched : & the sage doctours euen in the first chapter of the elder thalmud , begin the kingdome of messias in the vvorld to come : as s. paul fb. 2. speaketh of it : after the comon agreement of the doctours thē aliue . and if christ his ovvne soule should not be the noblest in that iourney : all the nevv testament speaches vvere disturbed . and many most sure rules for the iust are in the lavv that they goe hence into gods ioy or heavenly city . enoch vvas taken vp . gen. 6. into paradise eb , 11. in the arabiq trāslation . sem , abraham , moses , iosuah , david , daniel , vvere of equall piety : therfore theyr soules vvere taken vp hence to glory . and this standeth sure for all that keepe gods covenant : i vvill vvalke amōgest you : leu. 26. vvherof a rabbin or ebrevv doctour r. b●chay vvritteth thus : you must not vnderstand that of promises corporall , but of the promises touching the soule in the vvorld to come . and our doctours gather this hēce , the blessed god vvil cary the ivst people into paradise and his glory shall be amongest them . this diuinity is oftē confirmed in the nevv testament , as in iohn 17. i vvill that they be vvher i am 8. 2. cor. 5. vve knovv that if this earhtly tabernacle of ours be dissolved , vve have a building from god , an house not made vvith handes , eternall in the heauens . thus the nevv testament speaketh most agreably to the rabbines speach : as it hath but tvvo poinctes differing from them , the incarnation & resurrection . yf the ievves can be persuaded of those tvvo , they vvill admire all the rest as eloquently agreing vvith the pure and the best of their doctrine . a rabbin at basil 1598. made this knovven to the scholers there : vvho being taught in longue speach , hovv the apostles excelled in all thalmud skill , vvhen the party vvas gone to zurick desired the professors to vvrite to them of zurick , to request him to returne . but the party could not : yet left in print that vvhich might move him : & moved one ievv that novv is in cambridge , as merchants of stode say he confessed there , to be a christian : by the cnostantinopolitans ievves petition of instruction from england , and by ansvver to him . and all vvould admire the nevv testament : being expounded according to theyr speach to vvhō the bookes vvere vvritten . but vvhen latines vvhich vvere rude in the greek and hebrevv of the apostles age , must be cited , by doctours as rude , darkenes & confusion vvill take all . d. bilson ignorance thus appeareth . he tooke in hand to defend ar. vvhitgift : that our lord his soule vvent hence to hel : and not hence to heauen . all sides agree that no further iourney vvas taken out of the body but the returne from hades to it . so he took in hand to defend d. vvhitgift . but he betrayed him to his eternall shame : in that he imprisonned many , persecuted more , and vrged some to death vpon consequentes for denying that our lord vvent hence to hell. d. bilson yet betrayeth him : to smart for his hereticall disturbāce of the church : and ioineth against vvhitgift vvith the aduersarie : that our lord vvent hence to paradise . this matter is past all deniall : that d. bilson betrayeth canterburies cause : to shevv it to haue bene hereticall and sathanean : that the prince might call him to heauy iudgement . and vvhile d. bilson is of any auctority , d. bancroft folovving d. vvh . must needes be holden an heretique . but this only is not d. bilsons vvisdome . more he hath . vvheras he bringeth scripture for himself and his adversary , & must plead that king edvvard the sixt vvas of his mynd , and q. e. and the king your graces father ; seing he sayth as doth his aduersarie , and , by d. bilson , god & the princes say the same , it is euidēt that yf he rage against any one for saying that our lord vvent hence to paradise , by scripture , by our princes faith , by d. bilsons faith , he rageth against god , against the princes and his ovvne soule . but all this doth d. bilson . his vvordes shall be commended plentifully to all posterity . thus they stande in his sermon book fol. 419. speaking to m. iacob . tell then your abettour that all the realme vvill take him not only for a rayler against all honesty , but a lyer against all duty that voucheth so confidently : king edvvard the sixt and his subiects held that christ his soule never vvent to gehenna : and the realme knovveth the qu. oath , as also the qu. aduentureth her eternall state . these be not states to come vvithin his vncleane mouth . he may doe vvell to remēber vvho they be of vvhom it is vvritten ▪ they despise gouernement : and speake ill of them that be in authority , as raging vvaues of the sea , foaming out theyr ovvne shame . thus the vvise doctour , & right reuerend father blasphemeth god & the king : rauing against that vvhich he himself proueth true , by all strength that scripture and god hath . but the right reuerend father is not con●ent vvith all this madnes , to betray d. vvh . and d. bancroft ▪ and to proue his aduersaries cause , by scripture and princes consent , and to raue against all : but he vvill haue all graecianes that euer haue bene to hold him vvitlesse . that our lord should goe from paradise to hades . so he hath gone from vvinchester to england . graecians vvould tel him he might as vvel say the one as the other . vvher hades is generall : and by circumstances of difference is sometime heauē , sometime hell. and yf he care not for prophane graecians oratours and philosophers , from vvhom a greeke oration vvas printed at francfurt against him , and an other at hannavv , greeke diuines shall as generally damne him : as voyd of faith herein , none of them euer beleeved that any soule vvent from paradise to hades , or yet to gehenna . but the extremity of his errour for vvhich all christēdome should reproue him standeth in these vvordes , for the meaning of the creede . they shal be vvritten in gteat letters that one rūning by may read vvhat fabulous diuinity d. bilson bringeth , for the chief sentence of all our saluation , and rebelling against the most clear light of our hope , fol. 154. of his sermon book thus he dreameth . the sense of the crede may and mvst be that christ after his body vvas bvried in sovle descended to that place vvhich the scriptvre properly calleth hades hel . these vvodes are past deniall : vvhyle his copies continue : and i meane to help him vvith some thousādes moo : that if he vvill needes vvin the spurres the rovvelles may stick in his side . yf paganes , machmadistes , and ievves should heare d. bilsō make a sermon vvith these vvordes before d. bancrofts g. vvith his approbation , they vvould & vvell might say , that the foolishest of all homers fables had as good christianity , as his g. that suffred this to be printed , and the others lp. that no more honored the lord , that ( as vve say ) bought him vvith his most precious blood . no christian euer thought that a mans soule vvent not to hades till his body vvas buryed , nor any in homers fables being avvaked : only achilles in a dreame of his knight patrocles kild by hector , thus hard patrocles soule complaine , that the body being vnburied it could not goe to hades . iliad 23. slepest achilles ; thou hast forgotten me : thou neuer diddest so while i liued : only since i died . bury me quicly , that i may passe the gates of hades . the soules the formes of the dead keepe me alouff : and suffer me not to passeouer the ocean : but i wander fondly by the soule of broadga●ed hades . thus the right reuerend father may see , that his lp. hath no fellovv for diuinity but his abettours , and achilles dreames . the burgesses of the parlement are very patient that lent him the title and revenues of a lord after this patroclean divinity . he that spake and the vvorld vvas made , vvill send him to hell for ever & euer : or teach him to reuerence better these vvordes eb. 9. vvhen christ came an high sacrificer of the good to come , by a greater & more perfect tabernacle not made vvith handes , i meane , not of this building , nor by the blood of goatbuckes and oxen , but by his ovvne blood he vvent once for all into the sanctuarie , having found eternall redemptiō . these vvordes shall make him cōfesse , not only so far as he hath cōfession made , that our lord his most holy soule vvent hence to paradise to the hand of god , to the sanctuarie , to the third heaven : but also , that our redemption vvas then founde : and no addition must be ioyned thervnto . and this tendeth to the same purpose , folovving ther : that christ by his eternall spirit offred him self in his blood vvithout blemish vnto god : that death being performed the called may inioy the promese of eternall redemption . as aharons sonnes adding to theyr office vvere kild for strange fyre : so d. bilson for his dreame , that our lord vvent not to god till the body vvas buried , ( by all greekes to cateltheineis hadou is to goe hence to god , for 3000. yeres vse ) should think that he must goe into a fyre vvhich he hath kindled . these vvordes tell the same that s. paul afore told . for abolishing of sin by sacrificing of himself he appeared before god. all sage knovv that from the body immediatly vpon these vvordes the soule vvas to appeare before god : and to rest in that payment . and i think neuer any that toke hades in the creede for the place that receaved our lords soule , tooke it for anie other then that vvhich receaued it leauing this vvorld . and d. bilson vvilbe the first and the last of all not follovving homerique and ievves fables , and heathen in plato and phlegon and such that sayd , the soule vvent not to hades till the body vvas buryed . this also might break the hart of d. bilson , yf he regarded the only reverend father , the lord , the great , and the fearfull : eb. 10. by gods vvill vve are sanctified : vvhich stay vpon the offring of the body of iesus christ , once for all . and again : cap. 10. having therfore brethren confidence for entrance into the sanctuary by the blood of iesus , the vvay vvhich he dedicated holy and liuely by the veile , that is his flesh , & an high sacrificer ouer the house of god , let vs come vvith a right hart and fulnes of faith . &c. s● . paul & the ievves to vvhom he vvrot knevv that as the high sacrificer might not goe from the inner tabernacle to gehenna , before he returned to the tabernacle of this vvorld : so our lord might not goe from heauen to gehenna : nor at all any more to gehenna , then the high sacrificer might cary the holy blood thither . but d. bilson vvilbe vviser then moses and the prophets : and of further reach then the evangelistes : and more practique then all the apostles : and greeker then prince theophilus and all the asiarchae , for vvhom s. luke vvrote : and as good a dreamer , vvhen he should not slepe , as homers achilles . and thus all his actes may be set in one vievv . he tooke in hand to defēd d d. vvh . and b. g g. that our lord vvent hence to hell. then he betrayeth : and bringeth all the auctority of scripture against them : only vvith svvelling titanean fables vvhat he can chalenge , and verbis sesquipedalibus he maketh the vvisemen fond . secondly , he fleeth to his adversary and carieth the victory to him from god , from k. e. and from qu. e. and from k. i. and from the right honorable the b. of . w. that is from his ovvne soule and from all the phalanx of theyr army . after this , to make stationers beleve he had not betrayd cant : and london : he rageth against him self : and against god and the princes and theyr faithfull , pretending to rage only against one of that consort : hoping fooles vvould not see , hovv raving against one he blasphemeth all that be of that mynd . yet all that have their eies in theyr head must see and say : that d. bilson blasphemeth god , the princes , and the b. of vvinchester . though the king see him not , he that hath his eyes like a flame of fyer vvill teach him as alexand. the coppersmith , not to blaspheme . then he betrayeth also all that euer spake greeke : that our lord should goe from paradise to hades . so all diuines of euery vving , gentils and ievves vvill marveyl at going from paradise to gehenna . so he betrayeth all philosophers , vvho thought all soules vvent presently hence to hades , to god : to a state vnchangeable . plat. leg. 12. after all this he passeth all vvaking fablers , that a soule should not goe to hades till the body vvas buryed : that all men should presētly bury their dead . thus he dreameth that all men & god him self should be mocked . and his headstrong dulnes vvill nedes have hades to be hell , thouh his ovvne auctour andreas in ap. 20. say : hades is the place that receaveth our soules . and suidas say : to descēd is to leave this vvorld . so the bible for divinity , the thalmudiques for ebrevv , greeke oratours philosophers and divines for greeke : his ovvne side betrayd the other side made victours by him , and confirmed , all loguiques that ever vvrote , all comon vvit for soules passages all these are nothing vvith d. bilson : as though he vvere a samson vnpolled & all against him had but palastean bandes ▪ neither doeth he see vvhat house he vvould pull dovvne to dash out all his vvittes . and this much for the right reuerend fathers crossing of my doctrine for the kingdome of heaven , & his passage hence to heavens : by eb. 9. to hades , by the crede . also for christ his kingdome on eart● i shevved hovv of nathan dauids sonne ioseph vvas king of the ievves by right : and mary nathans daughter . and that salomons house vvas vtterly extinct in iechonias . this d. bilson crosseth , vvhom to reproue i printed in ebrvv & english dauids familie . so i hope all i● defended : and i feare no blamer . your graces most humble hugh broughton . notes, typically marginal, from the original text notes for div a16999-e70 in photij ●io . ●otheca . the 〈…〉 . in euang . tvvo epistles vnto great men of britanie, in the yeare 1599 requesting them to put their neckes unto the work of theyr lord: to break the bread of the soule unto the hungry iewes, by theyr writinges, or by theyr charges, through such as be ready to declare all that theyr necessity doth require. printed now the second time, in the yeare synce the creation of the world 5532. or yeare of the lord 1606. translated by the auctour for the use of such as would & should know what in this cause ought to be performed. two epistles unto great men of britanie, in the yeare 1599. broughton, hugh, 1549-1612. 1606 approx. 37 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a17010 stc 3891 estc s120311 99855510 99855510 21005 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17010) transcribed from: (early english books online ; image set 21005) images scanned from microfilm: (early english books, 1475-1640 ; 411:19) tvvo epistles vnto great men of britanie, in the yeare 1599 requesting them to put their neckes unto the work of theyr lord: to break the bread of the soule unto the hungry iewes, by theyr writinges, or by theyr charges, through such as be ready to declare all that theyr necessity doth require. printed now the second time, in the yeare synce the creation of the world 5532. or yeare of the lord 1606. translated by the auctour for the use of such as would & should know what in this cause ought to be performed. two epistles unto great men of britanie, in the yeare 1599. broughton, hugh, 1549-1612. [20] p. s.n.], [amsterdam? : 1606. dedication signed: hugh broughton. date of publication conjectured by stc. two letters. the first letter is to the privy council and dated 29 july 1599 at the end. the second letter is to archbishop whitgift, undated. both letters refer to broughton's "an epistle of an ebrew willinge to learne christianity--cf. stc. title page plus a² (first leaf signed aij) chi¹ b⁴ c² (british library copy). chi¹ to end has initial "u" (e.g. 'unto') and may have been printed by g. thorp since the initial 'f' on c1v seems to be identical to that in stc 239. a² has initial "v" (e.g. 'vnto') and also the same initial 'i' as in stc 3849, possibly printed in amsterdam by by j. theunisz. the title page has initial "v" twice and initial "u" twice--cf. stc. signatures: pi¹ a² chi¹ b⁴ c² . imperfect; tightly bound and trimmed, affecting text. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. 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accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng broughton, hugh, 1549-1612. -epistle of an ebrew willinge to learne christianity. whitgift, john, 1530?-1604 -early works to 1800. judaism -relations -christianity -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 jonathan blaney sampled and proofread 2005-11 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion tvvo epistles vnto great men of britanie , in the yeare 1599. requesting them to put their neckes vnto the work of theyr lord : to break the bread of the soule unto the hungry iewes , by theyr writinges , or by theyr charges , through such as be ready to declare all that theyr necessity doth require . printed now the second time , in the yeare synce the creation of the world 5532. or yeare of the lord 1606. translated by the auctour for the use of such as would & should know what in this cause ought to be performed . to the right honorable the temporal lords of the q. of englandes most excellent privey counsell . it is high time ( right honorable ) that som order were taken for that matter which the q. ambassadour of byzāttium iudged likely to turn to the good of cristēdome by right vsage . an entrance into which busines standeth in answering d. abraham ruben the ebrew his epistle . which to pas over in silence any indifferent wil iudg it great prophanesse . hee speaketh glorious thinges of gods goodnes vpon vs. vnto which if wee giue no acclamation , wee may iustly be counted godles . the q. also is highly extolled by him for extraordinary breading of rare knowledge . where , as it is profitable for the realme that shee should be counted in trueth no lesse then in title defendour of the fayth , ( which defence standeth chiefly in breeding rare skil for the trueth & clearnes of the holy scripture ) so it is nedefull to confirm the iewes praysing in that her divines shew in worck all which his wordes tell : whereby the ambassadour be not counted a thraso for his nation , but honorable in sage spech . moreover the iew made a petition honorable for the q. to performe : and such as she may not deny without open contempt of christianitie : that one might be sent to constātina able to direct the iewes willing to learne christianity . it is reported in germanie that this doctor hath turned full many to our fayth : who if they be not wel directed will turne to many by waies . and the nation that setleth them should finde eternal blessing of god , and honour among men . an other petition also he hath as profitable for our nation : as nedeful for iewes : and pleasant for a man of learning to vndertake . he requesteth a full treatise for the scripture & against the law of traditions or talmud . here great matter of infinite vse might be handled , for both testaments , their tongues & copie , ( how they shewe gods wisedome and quick eye ) and theyr story pithily compact , with christianity breathing through all . so for iewes traditions , the ierusalemy talmud might be printed , with approbation for their examininge of much text , but in such pointes as rabbines wrest , to defeate s. stephen , actes . 7. who truly saith that after idolathrous terahs death abraham was called from charan : and to disgrace s. paul geving saul and samuel 40. yeares they most impudently geue samuel but 11. and saul bare two : against their owne graunt vpon midras tillin psalm . 24. so to defeate the iubilees that they fall not vpon our lords death , which one poinct falling out from the partition of the land by fifties vnto redemption makes all past gainsaying , here to worke disturbance they confound all . so where gabriel telleth an end of circumcision , sacrifice , and all moses and the gentiles callinge into equall covenaunt : there of malice they wander exceedingly . and for the familie of david to disgrace s. luke and s. mathew , they forge vanity . for all such they should be confuted . and generally for all their traditiones : whereof they that once were lawfull , had expresse limitation when they should ende . and all their owne additions were foolish or nedeles . for these every massecheth or treatise might be confuted . this farr reacheth the iewes epistle , that which i haue sene . his desire of awnswer appeareth in that he wrote a second : which the post of strasburge hath lost . the iourneys of it are so far examined . your honours must shew what you meane to doe in this case . religion with policy , as i trow , forbid you to neglect it . yf your honours thinke otherwise ; that i may discharge my self , and make away for other states to thinck vpon this same cause , i trust your lordships will not be offended that i print this letter in sondry languages . thus i commend your hh . to god , as you regarde his h. & christianity commended vnto you . basil , 29. iulij , 1599. your lordships to commaund , hvgh brovghton . to the metropolitane , the next in england to the queen ▪ exalted may bee her maiestie . your soule knoweth full well how often you haue beheld my letters for the affaires of a man of esteem rabbi abraham ruben an ebrew , a special lawier in iewes lerning : whom we must regard , as hee loveth our nation , and affordeth honorable speches of our queen , more then any one of milions : & also seketh the honour of our nation , and estimation for the lerning of our people in singular hartiness . notwithstanding vntill this very day i heard no word from you , but that which others spake vpon heresay : whereon no hold is to bee taken , that you would giue me allowance sufficient to awnsweare the iewe. and now because i haue been long a pilgrome without awnsweare now these two yeares dayes : & could haue made a greate volume before this , & left myne own busines to be imployed for the vse of the church , i thought good to demaund of you before the eyes of this soonne what you purpose for awnswear to the people of the king of thogarma· and i will stay yet a little tine while , watching what you wil speake in the end . although he wrote unto my basenes , i am not of authority to aunswer , because his writing went upon matters of your trade . and all the while you hold your peace , none may meddle with this busines . therefore i am in great expectation that you will not hold your peace : but take the matter in hand : or will say , that you find none in the kingdome which be men of understanding , and of settled affection for this worke : & will search for them from some other place where they may be found . for hee is not a speaker of light matter : & his spech is not of ēmpty & vayne sound : but he mindeth things of chief regard : his hart uttereth good matter : he desireth in his workes the kingdome of heaven : & his pen is the tongue of an amiable writer . your eyes have ben the beholders of sundry former letters , & you have marked them . yet you may here also consider the effect of his wordes : that you may perceive whether great blame were in yee for delay hitherto as though yee had bē weak of judgmēt , & you wil weigh my words whether they give advertisement of right . in the beginning he speaketh highly of god his blessing upō us , in the corners of the earth : how he createth the fruct of lippes to heavens peace , a far off : & from the corners of the earth he hath heard of songes of honour in true justice . should not we all for this joyn to him with as good spech in the prophets allegories & say of god. hee hath geven in the wildernes ceder , the tabernacles sittah tree , & mirtle , & oile wood , & set in the desert , the pitys & the box also : that wee may see and understand , and marke , and perceave that the hand of the eternall hath done this for us . it was our duty to have uttered with sage cariage : that the mercies of god upon us pass all spech : and it hath not bene done under the heaven as gods cōpassiones were shewed upon the people of britanie : yf god had gevē us an heart to consider his doings . the rock of my heart knoweth that since i receaved the litle booke of the humane rabbin i have ben ready to take the matter in hand : as in hand it must nedes be taken . and yf i wēt to the couch of my bed , yf i geve slepe to my eyes , or slumbering to my liddes without thinking upō an awnswear unto the iew for the praises of our god , let my hand forget to rule a pen , & let my toungue cleave to the ruff . but it was not for me to speak , as with the realmes consēt , much or little , without publique auctority : nor to prevēt you in your owne office . furthermore , the party hath writ ten most honorable praises concerning the prince amōge nations , our soveraigne lady : & he would make her the glory of all the earth . there hath ben none , there is none , there wil be none hereafter , a prayser of her highnes , such as he shewed himselfe . and although my pen found her all this prayse , with the children of the east , yet i am not fit to awnswer for the maiestie of the q. because i am of no place among you , notwithstanding the manie & great preferments the queen had to give : & sent me word from the ll. by s. iul. c. that i should chose honorable preferments . notwithstanding yf it be the queenes pleasure to appoynt me for this charge : then wil i goe about hartely , to set forth the honour of her highnes , as the golden head of her kingdome : & i wil not suffre the sonnes of the east to be amazed : that there is no patron to this cause among all sturdy hartes of britanie . a digression to awnswere a libeller , that the iewes epistle should be forged . i will here digresse from translating : to meet with some readers opinion . for , some say : many in london are persuaded that the iewes epistle was forged . for wolf the printer printed so much : & many countenanced the auctour of that fame : as d. cosen , named in it , & m. kuph , & barker , that from the stage came to paules crosse , & n. scrivener , & stationer ox. & m. lively , & stationer iacson , & a. w. & s. w. & he that durst write so against a true epistle sent in ebrew , to disgrace him that should defend the generall cause should be as great a slave as ever satan captived : a purgopolyneicen menechmus , knaviter impudent , a brainsick woodcok , & a lunatique foole , a new iulian apostata , as allowing sacrifice to be lawfull in vespasianes warres , & toying with the name christ , as not our lordes name , but cōmon politique : dan. 9. & denying that prophecy had prefixed time for our lordes birth , baptisme , or death , or for ending of ceremonies . no better could he be that should write untruly that the iewes epistle was forged : & the beleevers of such should deserve to be blowē up with pouder : but some barrabas recorded thus : the iewes epistle saluteth you as you feygne . till this be proved a slaunder , none should think upon awnswear . and vladislaus could not give turkes more offence , & victory , then the forger or slaunderer here . thus reasonable men have thought . my awnswer is : that the turky merchantes know , that the iew doth acknowledg the epistles to be his : & grekes told them that the rabbin highly commendeth so much awnswer as he had : & a middelburgean went from me , & much for my sake to him : to whom he acknowledged the epistle : & told him that the second which he sent & came to england , was the very same in a new copy : least the first had perished . now a rude iew , by i. c. setting him on , translated that : so , eyther men be extremly voyde of lerning , or full of impudency : & should abide vladislaus punishment , for them selves & for such as fight for them , as many have bene noted quickly gone . besides the libeller forged an whole letter , to play the villain : & skopheth arc. wh . yelding that to descend to hel in the crede , is by cōsequent to ascend unto paradise : & rayleth upon d. b. his defenders , saying , that none by scripture may deny that our l. went hence to paradise : & he libelled , when he hoped for great ruine , matter for bad men : of whom some openly break out , in hope of his libelled assistance . all this may convict the party to be in all badnes & madnes : till he bring a bar . lo , this answear is plain . now i will returne to translate : how in the former the iew talketh of our happines through the blessings of the al sufficient : & of the high & greate dignity of our q. 〈◊〉 〈◊〉 ( by him ) as the sun ▪ & as terrible as a camp . after this the iew maketh a petitiō for a matter grateful to him , thankful amōge us : a matter honorable , & nothing onerable . his soule desired to obteyne from england some teachers of justice : which might guide al ebrewes who delite in the shelter by christ . & flee to repose al theyr hope under the winges of the eternal majesty . for it is to be feared lest theyr way-pathes turne to be croked , for want of a guide and directer : & come to be of no worth , and decline in theyr voyage with tottering feet , & seke not the eternal by the right path . oh that his petition befell him , & oh that the mighty wold giue him his desire . truly gref parcheth me that the brestcare of judgement is gone from us , that we kepe back spech of holy truth , & cōtemne his petition , & restraine the request of his tongue : & withold the māna from his meaning . oh that my wayes wer fit for a journey as this my soule brayeth after the streames of water , for the honour of our natiō , & for the divine glory of our endes of the earth , the possessiō of the sone in whō so many as trust are sure of happines . how honorable is the name of cōstantine for his diligēce & care & busi thoughtes to call nationes unto the mountaine of the lord , the celestiall siō , & unto the ierusalē which cometh downe from an high : our histories shew how he wrote & sent to spain & india , carefull for east & weast . yf we come of his mothers kindred , flesh of his flesh , & bone of his bone , shall not we goe after his steppes in the steppes of christ ? is not our soveraī lady our motherlik sarah , & a new helena ? ther must be sent a messinger to the virgin sea of elisa that shal be a builder of the holy city . my hope is the l. wil not despise , nor your grace . she wil not disdayne to send unto the city of cōstātin an orator that can handle the law , ad . of divinity & an evāgelist . for the mighty emperour the king of thogarmah desired to know the force of our religiō & to see how the high ierusalē is built amōg us , which is paved with all preciousnes : her stones make a foundation of saphires : the windowes are of the chaldy chalcedon or carbuncle : & the gates of chrystall stones : & pleasant stones are in all her borders . vvhen he seeth how beautifull our city is , he will have a desire to dwel with us in peace . your wisdome knoweth well what the wordes of the ambassadour closly touched concerning an hope exceeding great . vve might bring all to passe by the help of god , and our purpose should not be hindred . and yf we could turne him to our side , what goodly dwellinges had we recovered , what pleasant soyles had come again to us : as streames spred abroad : as a garden upon a river . as the santall which god planted : as the cedres by the waterside . vve feele that he is a mighty king : & hath the strength of the rhinoceros . the mountaynes of the east obey him & principall nations have ben tamed of him . and who wold linger , or faint , or be weary in affayres for so great a personage . yf wee set one , the almighty will furnish with strength : & will encrease might , wher litle at the first was . and yf our success be good , we should ridd our side of much harme : & his strength wold turne to be our perpetuall mighty strength . and touching this iew , newes upon newes rūne & tidinges upon tidinges , shewed by letters that this rabbin hath drawen many with him to heare the whistling of the flockes of christ . yf that be true , our duty requireth we settle them : & to confirme them , lest theyr feet stumble , and theyr steppes slide , and some of them turne unto heresies . moreover i think that the second epistle which perished at strawesburge , declared more oboundantly the counsell of the hart of the rabbin , & cryed out to find some coning doctor , to teach readily the frame of all the bible . and it were an easy matter to teach them all this : & it should be a glory for our quene , & as longe as the mone primeth for ever and ever . and this much for the journey unto the city of constantina . at the last the ebrewes desire was to find so much favour as that he might have from vs a treatise of the written word : what consent & perfection the bible had . the handling of this requireth also a confuting of the thalmud geven , as iewes say , by word of mouth from man to man. here he made an high petition , & requested very depe matter and he knew well enough what costly studies must be joyned togeather for this compasse of lerning . at the first all the scripture must be abridged , & the accidentes : the incorruption of the text : what tongues the bible hath : what groūd we have for understanding the tongue of the law : and the joyning of all bookes into one body : and how the glory of christ & his salvation doth breath through every severall parcell . after this must come the thalmudiques , iewes workes : upon the law , prophetes , & hagiographa . so the ground of translatiō soundly should be manifested . it is knowen & famous how the congregation of romistes fighteth to overthrow the pureness of the text : also they deny the ebrew characters forme now , to be mosaicall , and deny the vowels to be mosaicall , & say , the eight hundreth forty eigh margent readinges , check the text as corrupt and thus before the simple folk , the pope hath fell , cast downe , & overthrowē the glory of the prophetes . against such dealinges we should set furth the honour of the volumes writtē , by the messingers of god , our doctour , & our teacher of justice : and to combat with them which say ther is corruption or alteration in the prophetes text. and theyr spech doth spare a truth . for the congregation of the lerned iewes returned from babel , men of light , pure , aboundant , mighty , have set up markes & a wall about the law to kepe it sincere & sound . the iew knoweth this full well . yet to shew our consent with him , this matter must be handled . so we shall besene not to have any mynd of agreement and fellowship with them which say , the originall , ( ebrew or greke ) is corrupted . moreover touching the new testamēt we must nedes declare wherfore it was written in the tongue of the sonnes of iaphet : & how god acquainted the iewes by litle & litle to take the tongue of theyr neighboures . so ezra recordeth certen epistles in the tongue of aram gen. 10. used in chaldea & persia . so daniel wrote half his book in arams tongue . and afterwardes the septuaginta did set over the holy volume into the tongue of iavan . notwithstanding all this the iewes doe greatly marveile even unto this day why the new testament was not written in the iewes language : ( or tongue of chanaan . es . 19. ) and thy have forgotten what theyr old doctours say : in the thalmud ierusalemy , in megilah fol. 71. they shall in time speake in the tongue of iapheth in the house of sem. this thing is a great matter : & goodly to be shewed how it is come to pass . so , to shew directly all the drift of the scripture , this labour will require travell . for the iewes in this argument relie upon the misnayoth or thalmudiques . but you & your felowes upon our s s. doctoures . and yf you so deale with the iew , he and his people wold despise us all . here i will shew my poore opinion , what should be done for declaration of the wisdome of our faith , according to the expectation of the king of turky handled in the iewes epistle . for i have reason to think that by the kinges commaundement , & not of him self , he wold write as he did . thus the case standeth . vvhen we expound the law , we must serch carefully , the propre force of every word so well as we can : & so we must bring the best sence that we can . for every commaundement litle or great , must be weighed with the balance of the hart . for the hart hath comon judgement planted from the wisdome of the eternall god. now yf comon judgement cannot bear the speach : or yf it goe against comon sense , then must we seke a trope from some other place of the law or holy scripture . for the comon judgement graven in the mind , that is the ground of all expositiones . and all natiōs agree in that . for the angel betwixt man & god is the light wherwith he was lightned at his coming into the world . and upon this ground all our religion is settled . and we must nedes handle this fully for the easterne natiōs . and this much for the scriptures , how the meaning should be opened . there remayneth a laboure of longe winges , for joyning of all the bookes : from theyr begining with the creation of the world , unto the end of the last book : which is called the revelation of s. iohn , which sealeth up all . the joyning of the curtines in the tabernacle was not better fastened with stringes or clasping together , then all the bookes one enter into the other . and three bookes specially are full of the brightnes of christ , & beames of his glory : the book of daniel , the foreworke gospell , & the vision of s. iohn . how denty unto the palate be theyr wordes ? how swete unto the soule be theyr speches ? they are more worth then gold , & much fess ore , & sweter then hony & the dropping of the combe . for daniel shewed how michael stode for his people under babel , madaj , macedon & the kinges of the north , with the kinges of egipt . how they walked in an image ; became as chaff : were eaten up of fier . but the people of christ was still saved , & they who feared god were more honored in babel then ever any should have bene under the kinges of iudah . also they were taught of the very day when christ who was holy above the sonnes of david , shold consecrate himself for us . yea all nationes knew , whē the king of glory should come into the worle . also , flavius iosephus , beside his testimony that christ arose again the third day , he confesseth that in his dayes expectation was of a king who should reigne over all the world . also romanes wrote in the same sort . and all this bred from the book of gracious daniel , whose vesiones are sweteness it self , & his expositiones are as clear as chrystall , concerning what should befall the iewes , untill the redeemer came into the world . also the grekes recorde all that daniell prophecyed , to have fallen out . and as he himself shewed in work the force of his name , when he transposed one letter to make balat esh , tzar , he hath broken out a fyre to the foe , & shewed that ther none bel , tash , azzar , bel a storer of wealth : but bel he is a fier of sorow to his worshippers & the god of heavē is tash atzar , the storer of wealth : as he calleth his name & the chaldeās king his name how they agree with gods present judgemēt then : that the very letters placing should be regarded : so heathen stories record , that his prophecies be true , & the matters which he wrot of be famously knowē among them : as the fall of babel , of paras , of alexanders howse , and all the warres of the kinges of the north , & the kinges of egipt : and all theyr mariages how they were mingled in the seede of man , and cleaveth not together till the romanes bestript them of theyr kingdomes by the yere that christ came into the world , and was borne in bethlechem iehuda , in the reigne of augustus . any simple man might see the wisdome of our faith , yf a ready doctour should teach him the prophecy of belat esh tzar . daniel tash aozar , had layd up store full great : & he is , as it were a bridge from the end of the captiuity unto the dayes of christ . and thence springes the gospell of the fower evangelistes , mathew , marc , luke , iohn . they are as the four beastes , in the head of whose bookes is the similitude of the throne , of the kingdome of david : and on the similitude of the throne , the similitude of a man in dede . he is christ . they have declared in few wordes the perfect knowledge of god with the spirit of fier & judgemēts & a fierie law was with theyr disciples . how goodly are the steppes of christ in theyr story , how precious are his workes & wonders : his right hand wroght valiantly to subdue the old enemy , that he should not deceave the sonnes of adam . they have gathered all the sweetenes of all the prophetes to honour the honorable in strength , synce the coming of the sonne of man with the cloudes of heaven : and after his resurrection , he went unto the auncient of dayes , and was brought before him , and to him was geven power and honour and kingdome , and all people nations and tongues worshipped him . those things have they writtē , and theyr true wordes be as light spred upon the mountaines . also iohn in the revelation buildeth the high ierusalem : after that christ had destroyed the lower . and he testifieth that the covenant for all nationes made them the servantes of god in every country under heaven . only as in daniel the sainctes of the most high trinity , wer alwayes in affliction , so while the world endureth , all that desire life of the world to come , the world of recompence , shal be whittened & purified , through distress & anguish . moreover he comprehendeth the four beastes of daniel a new by like dealinges in one beast compoūded of the foure first : & the dealinges of this beast wil be stirring untill light and darkenes have theyr end . these thinges gracious iohn setteth furth . your high honour shall wonderfully advaunce the glory of the gospell yf you afford a declaratiō of these three workes in particular concerning the brightnes of the light of christ : whose glory covereth the heavens , and his praise filleth the earth . and furthermore of christ you hav an heavenly matter of spech . his barres reach through all the curtines of the holy scriptures : into which , breath of life is inspired , unto salvation : as he hath bene the hope of the auncient fathers since adam was set upon the earth : a bruser of the old serpentes head . also he is properly melchisedek , king of iustice and king of peace : in whom all the families of the earth should be blessed . and he is the unblemished lamb , and by his blood we are redeemed : and god gave him for our sinnes : but he shall sit upō the throne of david for ever : and he at the time prefixed was kild to make reconciliation for sin : & he confirmed the covenant for the many , that is , for all nationes , & he arise & destroyd city & temple , to make an heavēly city that ierusalem which cometh downe from heaven . great grace may be shewed in a true narration for all these poinctes . the joy of hart in all the readers wil be pleasant & permanent , when they goe throw law , prophet , & hagiographa . no old gold can match the price ; no silver can be wayed to the valew , it cannot be peised with ophirs cethem , with the precious beryll or ( isachars ) saphir . doubtles a lerned man , & eloquent oratour , one of a thousand , which could expound from the apostles according to the brightenes of theyr wordes , how all dependeth upon the salvation of christ : & how ther is no other name under heavē for which god gave charge to give honour for the world to come , by one booke of direction here , should be of high price , & delightfull full of comfort and esteeme . the joyes and price wold match all iewells : & vessels of fess gold wold be geven for it . the gold and chrystall wold not match it : the ramoth and gabish stones should not be regarded as it . and all this doth the learned rabbin comprehend : who listned what wil be awnsweared from england , & geveth all heed of attention . the last petitiones cōteyned closly the thalmudiques . for them a learned book should be made , to allow the right , and to damne the wronge : while the apostles maner is shewed : how they handle moyses 613 lawes : and all their speches are called to those comō places : so to shew all theyr wordes , rule upon rule , rule upon rule : line upon line , line upon line , how they rule the thalmudiques . a liuely man of good valour wold performe all this . the king of togarmah or turky , wished , desireth , and wold have the knowledge of our faith : the quenes ambassadour is the reporter : a iew wrot it again and again : we hahe the praises of our god and of our quene : he calleth for a guid : he hath geven us the honour asking instruction of us . and now the eyes of all look upon you , low & high mark you , what you will awnswear for the glory of our god and kingdome , & wisdome of our nation . all kinges in the world will marke , how you will cary this matter : whether to glory & honour for ever , or to eternall shame & reproch . to the christian reader . for better understanding of this turky cause , a narratiō of the whole matter may be added . there was one m. ed. barton made the quenes agent at constantina , called byzantium ▪ before constantin our glory , hating the idoles of old rome , removed the empire seat thither , & called it constantines city , & new rome . this agent ther being a special wise man grew in great favour with the great turk : whose mother , as report is , was a iew. also he fell into acquaintance with the chief rabine ▪ of the iewes synagoge : to whom he had expounded the book of scripture consent : as the iew himself in effect recordeth : & greatly moved him to affect christianes . now l. barton , the rabbin , & the iewess quene mother , all three dealt with the turk to consider that all turkes perish for ever : & how unnaturall a thing it was for a father to have his funerall celebrated with the death of an exceeding great troupe of sonnes : and told how christianity were better : & by peace with the emperour & change of countreys , his sonnes might be amonge christianes , & theyr princes sonnes wold gladly dwell in his territories . the turk began to consult how his owne side could be brought to that . then l. barton gave him this intelligence : that ther was one in england : who from a child had night & day studied the ebrew bible with all iudaique hebrewes : & the grek holy testament equally , expounding the tōgue & matter of the old testamēt , with all kindes of greke auctours : which in the university he professed , after one yeres abode there . for he was of his acquaintance , & knew all his affayres . then he bad ●●nd for him : & he should teach in ebrew or greke , in what church ●e wold in byzantio : with safe garde , & all countenance : that by iewes & grekes assent , the genisares might come to theyr parentes faith , & be glad to live for a better hope . all germanie knew , ●hat in the turkes court strange alteration was : & he suffred buda ●nvictualed three dayes : that it might have ben taken : but that our generall stayed to have the duk mathias to come thither to have ●hat glory : but before his coming it was victualled . this & l. bar●ons auctority as mardochais germanie knew . novv to allure the christian thither the learned ievv is set on . he shevveth him self ●o be as learned a rabbin as any in the world . cōstantinopole iewes ●ccused by chrisostome very wisely from dan. 12. by sundry very learned narrations , that therin god reckoning the very dayes of an●iochus rage , as for the 400. yeres affliction gen. 15. & for the 70. in babylon ieremy 25. wold not suffre them voyd of time limited in ●urther affliction from god , those byzantian ievves styl provided for the chief city , a chief rabbin : as for ierusalem & nehardeah , in mesopotamia upon euphrates . th●se three places have the chief rabbines in the world . and he of constantinopole shevved him ●elf such . he writeth an epistle full of rabbish elegancy . and with more reverence then any ievv might give a christian , that forsoke ●ot his ovvne side . for they have a canon , that , none seke physik of 〈◊〉 christian for body or soule , in maymony . the sum of his letter was , ●hat the party wold come to byzantian rome , to bestovv his ebrevv ●tudies among ebrevves : & not live wher none knevv theyr use . he should be a ietro to the ievves , in theyr wildernes . and he should ●ule all divinity scholes ther. it had ben death to him to have writ●en so unless the turk bade him : and the ievves in all places had sone ●en his accusers . this epistle was sent to england , as a litle booke : to ●ald . stapers , by l. barton , writing that yf the party came to constantinopolin it might turne to the good of christendome . these fevv wordes might tell all not atheā by envy , what the matter was . the ll. savv it : & none of theyr scholers could read it , as it hath strange writing , & a style most strange . archb. wh . bade that it should be sent to me . i was then at basil . i left england , being persecuted for sayng , that barovv & greenvvood wer pardon for all , as they were , but for denying that our l. went to hel. and the very iesuites of mentz in a grek letter to my self say : the church never beleeued that our l. went to worse lodge then the fathes had . all living are superi , all dead inferi : and against epicures we confess our l. went to inferos , the soules departed . before execution of barovv & greenvvood tvvo dayes b. elmer requested a chaplein of n. n. to request me from him , to talk with the tvvo bent to die : saying , as sure as i live , yf he talk with them , he will save theyr life . the chaplein promised to move me , but did not . othervvise he had requested me by an other . but the chaplein had rather tvvo should dye : then n. should be detected , what imprisonment & coile his gehēna kindled : as his slime still rageth in the same badnes & madnes , vvishing as nero that all might be kild at a blovv that is not of theyr heresie . to be revenged of him , requesting leave of my l. keper , i went over sea , & at midelburg i printed of the kinges right : & of the grek credes phrase : that by heathen , 70. apostles , or thalmudizing greke , it never meant more or less in writers of esteeme , then to go hence to god. and that in the godly it was all one with this : to ascend into paradise . from middelburg i went to helvetia for this cause . an helvetian told me ther , that the pope had sent one d. pistorius to dispute , that the scripture was corrupt : & therfore the church must iudge : & yf our halfe wold not yeld to that : he wold fortify his side to fell ours . the helvetian told me , that foyling him i should hinder warres . i went thither : he provoked me , upon occasion of spech , being at fribourge , when i was in basil 20. miles off . i wrote to him in grek wherin he gloried : how he was led amisse . he three dayes after commēded my poore studies most highly to our tigurines : who sent me his letter : but in the end , he wrot in greke , he wold not dispute . that was shewed to the popes captaines : then they sayd : so our cōmissiō for war cesseth : seing the popes d. is broken . a learned man lodovicus lucius will testify and sweare this : & the ll. of berne , zurick , & basil offred all sufficient : hut i told i was bent to an other . this was my basil voiage wher i printed the two eb. epistles . finis . a defence of the booke entitled a co[n]cent of scripture for amendment of former atheian most grosse, and iudaique errours, which our translations and notes had: against the libel, scoffing a scottish mist: and slaundering that the iewes epistle sent from byzantian rome, was a forged worke, and not in deed sent thence. by hugh broughton. broughton, hugh, 1549-1612. 1609 approx. 52 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a16969 stc 3858 estc s114309 99849535 99849535 14687 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16969) transcribed from: (early english books online ; image set 14687) images scanned from microfilm: (early english books, 1475-1640 ; 703:10) a defence of the booke entitled a co[n]cent of scripture for amendment of former atheian most grosse, and iudaique errours, which our translations and notes had: against the libel, scoffing a scottish mist: and slaundering that the iewes epistle sent from byzantian rome, was a forged worke, and not in deed sent thence. by hugh broughton. broughton, hugh, 1549-1612. [32] p. richard schilders], [middelburg : 1609. place of publication and printer's name from stc. some copies have stc 3889.3 inserted, after a1 (british library copy, lambeth palace copy) or at end (westminster abbey copy). signatures: a-d⁴. some print show-through. reproduction of the original in emmanuel college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp 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100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -chronology -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a defence of the booke entitled a cōcent of scripture , for amendment of former athean most grosse , and iudaique errours , which our translations and notes had : against the libel , scoffing a scottish mist : and slaundering that the iewes epistle sent from byzantian rome , was a forged worke , and not in deed sent thence . by hvgh brovghton . 1609. to the mightie prince james , king of great britaine , france and ireland , defendour of the faith , &c. about the middes of q. elizabeths reigne , gratious soveraigne , some courtiers tooke occasion , by our corruptions in translation of the bible and notes , to plead that our religion was but mans invention . to restraine their course , i wrote a concent of scripture , contriving a douzen kindes of hard studies thalmudique & attique to one scope : couching large matters in so many severall wordes . that paines was of esteeme , till i dealt with certen scottes concerning preventing neroes , hoping for priamus happines : and m. iames melvin sent frō edenburg a letter by post , of your maiesties favour , which letter came to me opened . then my lord peregrin willoughby warned me to looke to my selfe : and soone a sumner coūterfaiteth an other mā , & the same day a cōstable & pursuivant offred 40. marks to tel wher i was : and i made over to middelburg , and print how your maiestie would be king of our language . a drifat of those copies d. b. brent , noysing that i wrot treason : twise he brent them , vnder q. e. and vnder your maiestie , and conspiring to scoffe the scottish mist vnder cover of confuting mee , alloweth a libell raving against archb. wh. and d. bilson for the creede : ( teaching that our lord went hence to paradise . ) and highly extolling maister lively for a most vnlearned iudaique and ethnique exposition of daniel : dashing all the frame of scripture concent . at the same time a iew wrote from to citie of constantine , your maiesties ancestor , a supplication to haue our gospell opened in ebrew . the queenes agent , barton , sent the letters : two severall copies . b. d. conspired to libell that i forged the epistle printed : and when i compiled lately a treatise vpon our lo. familie , clearing our nation from iudaique errours , and touching foure genevean schollers of his bent to albion flames , the thankfull wight receyving a booke , shewed as much grace as a bargulus illyricus , and threatned to stay your maiestie from ebrew manifestation of our glorious gospell . for these partes i accuse him to your highnes , vpon this commaundement , 1. cor. 16. if any loue not the lord iesus christ , let him be anathema maran atha . i hope your highnes that hath placed him high , will not suffer a babylonian lucifer to lifte him selfe aboue god and your state. and for his indevour to hinder the iewes salvation , your highnes will take heed , that you hazard not your familie by gods anger , but will tender every worke bent to salvation . articles of errours allowed by archb. b. to goe with the bible as good divinitie . article i. the scripture saith , adam lived ●●0 . yeares and begat seth. bancroftes croft of bane in the notes fol. 6. col. 2. adam at 230. begat seth : where moses omitted 100. yeares , wherein adam and eue lamented their sonne abell so slaine . the manifolde croft of bane . if moses omitted any yeare , he spared a trueth : none but giddie headed smithes would forge yeres to be moe or lesse , for ioy or sorrow : and the holy angells that were created the first day : the devills that fell presently after adam was proclaymed ruler of the worlde , they that kept their ioy , and they that fell into eternall sorow , were not an houre distant in yeares , nor from adam but five dayes and a night . now it is atheisme to say that moses lyed . therefore bancroft alloweth an athean note , and must heare the blame . abell died as in christes place , & his parentes were both prophetes , and were not comfortles as the prophane , and would teach their other children , whom they had many before seth , to looke vnto the redemption of christ , and to reioyce in his dayes . so d. bancroft by his note should be much deceaved , and a slender d. the errour of 100. yeares difference came from mistaking the 〈…〉 ii. translatours : who dallying with skoffing heathen , altered the ebrew . gen. 5. and xi . to 1000. yeares difference and many hundred . that alteration i handled in a treatise of melchisedeke : which some about your grace will shew your highnes . now the allowance of an atheisme after discoverie , should tell archb. bancroft , that there is but a steppe betwixt him & eternall destruction : where the bare title of grace will be no defence for him . of an atheisme allowed by rich. bancroft , buring moses 40. yeares before he receaved the law. these wordes vnlearned bancroft alloweth as well translated from the ebrew , exodus 12.40 . the dwelling of the children of israell while they dwelt in egypt , was 430. yeares , moses hebrew hath infinite wisdome to dally with foolish heathen , by equivocation , that they should not scoffe how 215. in chanaan , bred abraham for egypt but 70. soules , and 215. in egypt bred to goe for chanaan six hundred thousand warriers , that heathen should not mocke moses , vsed wordes that one vnlearned as bancroft , might turne to dwelling of 430. yeares . thus standeth the trueth . the peregrination of the children of israell : when they had ended their staying in egypt , was 430. yeares . so the lxxii . so thalmud ierusalemy shew that since abraham left his countrey , gen. 1.2 . and since he receaved the promise gal. 3.17 . saint paul sheweth the tymes accompt : yet bancroft a d. 〈…〉 , would crosse saint paule , ierusalemy , and the lxx. to burie moses before the law. proofe . cohath came with iacob into egypt , gen. 46. lived 133. yeares , exod. 6. all 133.390 . amram . 137. exod. 6. all 137.390 . moses 120. deut. 33. all 120.390 . so by bancroftes grammer and arithmetique two courtiers that would perswade now twentie yeres agoe , that the bible was a forged worke , had probabilitie , and wann many to atheisme . when my concent came foorth , them selves yeelded : but the vnlearned and vngratefull d. had rather conspire to the libell , mocking archb. wh. and l. winton , then learne the trueth in whole 20. yeares . article ii. an atheisme denying that iehu ever conquered chanaan , or that david ever was . the space since israell left egypt vnto the building of salomons temple , is 480. 1 king. 6.1 . against this by d. bancroftes allowed divinitie , for his graces graceles skill in translating , saint paules most wise greek , is , god gaue iudges about the space of 450. yeares , act. 13. therefore about 30. of the wildernes , will make with the iudges times , the 480. and about the last tenne of moses , and all iosuahs , and davids not borne till tenne after ellis death , shal haue no time in the world . bancroft his doctorship for learning , his grace , for divinitie , sho●●d be taken from him , for such athean divinitie . article iii. hee denyeth the new testament , in feigning that it should disagree with the old. article iv. saint paule spake with infinite admiration , to make all the worlde admire the new testament , as i shewed in my advertisement , and in a disputation in the martialcie against the rhemistes , who translated the new testament from the latin , saying that the greeke was corrupted . bancroftes vnthankefulnes . bar. lo. in his libell against the scottish mist and brittish nation , forged with a giddie headed slaūder , a most senseles lye , that i disputed in defence of the lxx. which none ever defended to bee well copied , yet bancroft conspired with the vnlearned , vngratefull , shamelesse libeller , to allow the traitorous athean worke , of a most impudent slaunderer , foming out his owne shame , as the raging waves of the sea , preparing him selfe a lodging in gloomie darknes . article v. a fayning that baasa king of israell fought against asa tenne yeares after he was dead . in the third yeare of asa , baasa began his reigne of 24. yeares , 1. king. 15.33 . now he must die in the 26. of asa , by this true scripture . bancroft his croft of bane by barbarous rudenes , that knew not malc●th to meane there a kingdome not reigne , 1. chron. 16.1 . thus goeth bancrofts allowed learning in the 36. yeare of asa , came baasa king of israell against iuda , 2. chron. 10.1 . it was the 36. since the kingdome of asa was devided from israell : twentie yeares before asa reigned , as my concent noted with an evident title , iuda or asaes kingdome d. bancroft was rude that knew not the generall name . sequell . so baasa came ten yeares dead to fight by bancroftes allowed divinitie , by as good machmad the foule spirit may be hoped to returne to his deceaved knightes . it is straunge that a d. and bearing g. in title , should after warning , suffer such stuffe to be solde vnder the name of the bible . article vi. farre greater atheismes are allowed by the learned d. and most reverend f. about ochozias sonne to king ioram . ioram was thirtie and twoo yeares olde when he began to reigne , and he reigned eight yeres in ierusalem : so he died aged 40. yeares . and ochozias his sonne reigned in his stead : two and twentie yeares old was ochozias when hee began to reigne , and he reigned one yeare in ierusalem , and his mothers name was athalia , the grand daughter of omry . so when he reigned he fell into the yeare 42. of omries house , rooted out by iehu , and perished . ben of that 42. yeares , falling into their lot , as oftentimes meaneth gods iudgement shewed in time to be termed , time. apoc. 11.12 . how bancroftes vnskilfulnes for ben , vsuall for any lot : taking it for age : alloweth ochozias to be elder then his father by two yeares : and twentie yeares elder then him selfe . bancroft alloweth this translation as having gods authoritie from the ebrew . fortie and two yeares olde was achozias , when he began to reigne , 2. chro. 22.2 . now his father died at 40. 2. chro. 20.20 . and 2. king. 8.17 . and he reigned at 22. 2. kin. 8. 26. and reigned but one yeare , for he was kild : so by d. bancroft his divinitie , he was two yeares elder then his father , and twentie elder then himselfe : and reigned , when he had been dead twentie yeares . m. iacks told d. still at hadley of this aboue 22. yeres agoe . another allowance of as giddiheaded a smitherie , in the margent note , vpon 2. chro. 22.2 . it is to be noted that he reigned 20. yeares with his father yet living . his father reigned but eight yeares in all : so by bancrofts arithmetique , he should reigne twelve yeares before his father . besides this nothing helpeth to shew how he is not two yeres elder then his father . all this the booke of concent opened of old : but hogges care not for pearles : grunting in a reuting libell will be their grace . of a most wicked note allowed by d. bancroft , to the overthrow of the gospell : the note is prefixed to saint mathewes gospell . thus it standeth . the posteritie of sollomon left in ochozias : wherby the kingdome was transported to the line of ioas sonne to iuda . the bane of this banned croft . iewes sweare that bancroft and all that would teach against their native iudgement for the storie of the kings , that ioas was not the sonne of ochozias , and all to iechonias , were of salomon , such were shameles atheistes , and no graecian ever denyed that . and all ages have allowed iosephus in this , that salomons house held on to iechonias . the giddiheadines of this forged smithery , is so more contemptuous of god in that ioas is six times termed the son to ochozias in as plaine tokens of propertie , as ever any was called sonne to his father . a d. of grace should not allowe the kings storie to bee so contemned . and twentie yeares agoe i wrote in my concent enough to haue taught anie man of grace the trueth of this poinct . but d. bancroftes libeller against archb. whitg . and bishop wintons syllogisme ( for the creede to meane a going vp to paradise in the godly ) thought that booke to be atormēt for his vnlearned soule : and bancroft allowed the lunatique libell against the brittish nation , from the slyme of a fishemongers spawne , that god reserved him to a most iust reproofe , for most detestable dotage , not so much from olde yeares , as from olde contempt of trueth . god doth nothing but he telleth his servantes the prophetes : as when hee meant to end salomons house in iechonias , he sware to ieremie it should so fall out : and bad him proclaime it to all the earth . but he tolde no ending in ochozia , but cleane contrarie six times a continuance . there a d. of any grace besides his title , should not allow such gracelesse divinitie , to the overthrow of saint matthew and ieremie in the kings storie , and ezra for the chronicles and of saint luke as giving wicked ioas a name never given him ▪ without any token of being otherwise called : but i haue written sufficiently of this in the treatise of our l. familie , whereof i haue sent 250. copies to archbish . bancroft , with 50. commentaries vpon the lamentations , to bestowe on what preachers he will : at his owne price . article vii . of his breeding the gospell high contempt , touching governours . in the table of davids house touched afore , this also is allowed . rhesa governed 66. yeares . iohanna . fiftie yeares , and others in their portions . no iew ever heard that any of these governed one houre . so should these set before the gospell , make iewes thinke the gospell is not true : nowe that iewes desire to be taught , such trappes should be remooved , and not allowed by a d. of grace . article viii . of a iudaisme invented by wicked iewes to overthrow the gospell , and confusion of the kings storie . thus the iewes reason : the true redeemer of the world redeemeth in a iubilae : that they gather most learnedly from levit. 25. as in zohar vpon that place : and rimchi affirmeth it vpon ezek. 4. where he would haue the 25. yeare of his captivitie , and 14. after the citie was stroken to be the iubilie : and to containe a vision of messias that should redeeme in a iubilee . the latter is true : that messias redeemed in a iubilee : but the 〈◊〉 of ezekiels vision was but the xxv . towards a iubilee , and 25. yeares afore was the xvii . iubilee : and the pascha of iosias the middle of a iubilee xxv . yeares in it , yet our notes vpon ezek. 1. make kimchi true , that iosias pascha was in a iubilee : so it were vnpossible to shew from any sensible beginning f●● the first iubilee , parted by fifties should fall out with our lords death . d. bancroft was herein so simple allowing this note as when he allowed maister livelies iudaismes in more high extremitie , then aben ezra would wishe , or any . how the iubilees end with our redemption , openly shewed in my concent . the lande was parted the vii . yeare of entring into it the next yere they were to reckon seaven times seaven yeres that is 49. yeares , and the fiftie should be a iubilee yeare , an● by the chronicle the xxviii . iubilee 1400. yeares falleth out iust with our lords death , in a wonderfull pleasant distinction , as i haue often shewed . it cost me infinit paynes to finde out the iubilees agreement with the chronicle to fall by most noble stories , vpon the redemption 〈◊〉 ad. of learning and grace , should not allow bane so malitiously invented iudaisme to disturbe both testamentes . maister andrew melvin expounded my booke in scotland : d. bancroft could allow it with the scottish mist , al villanie of scoffing from his & the libellers cariage . your grace may require him to answere quietly to all this : and afterwardes i will charge him with tobias athean fable , and syrasides the breeder of arius , maister livelies disturbance of all the bible : and heathen trueth for tymes . and your g. may bishop d. bancroft , catechising him to allow no more such croftes of bane : but to looke when his soule shall ascend to haides , to gods throne : to finde gehemather for raving against trueth , & allowing leasing : whom in time your grace shall be holde from abrahams bosome in haides . amen . article ix . of fifteene score idle wordes in fifteene verses , and not only idle but perverting the sense . d. farar a iew thus disputed against our gospell : if the gospel shew not how christ cometh of david , it is all in vaine . for that is the maine . but mathew and luke both handle iosephs house , and ioseph was not father to iesus : and other evangelistes passe ouer the matter : therefore your gospell is in vaine . he fled to our common translation , which d. bancroft alloweth . i answered in this maner : the greeke is plaine . iesus was filius iosephi , as men thought , filius elii , and filius dei. and all there , from elii haue relation to iesus , as fathers after the flesh , to him who in the spirit the holynes is god , to be blessed for ever : and the relation is not to ther next naturall sonne . whereby our vncircumspect translation helpeth the athean vilanie of iudaisme , obscuring the honour of these 75. iust men , as thalmudiques speake of iust , higher then the angells created to serve them . and the wordes bee idle , which was the sonne : these foure wordes seaventie-five tymes , are idle , that is three hundred times : and obscure and make tedious a most heavenly matter : where iesus is most plainly shewed to be the sonne of david , & he not adam the sonne of god. article x. i sent to the learned & gratefull doctor these three bookes bound togeather , our lordes familie , honouring the k. coheleth , and lamentations , given to p. h. and i thought he had so much witt as to give sage thankes , as they that bee made lordes without giving money to friends , to come by their title : but i was farre deceaved . he raved and saide , the kings knight was a lying flatterer . and that the k. gave no promesse , that he might give the lie to the k. too , and threatned that he would stay the king. but if i can prooue he chirpeth one syllable to hinder the opening of our glorious gospell to the iewes , and driving off all christians to their desired consent of agreement for story : as papistes , lutherans , genvaees sage preachers , and our bb. all but twoo silver speared , wishe : franckfurt mart shall beare me witnesse i will give in ebrew and greeke to d. bancroft that knoweth neither , the good doctor , the anathema . maran , atha , that as wicked ioakim was buried like an asse for burning the infinite pleasant witty sixfold alphabeted lamentations of ieremie , which matter i touched aboue . so that richard bancroft may be with all christians wishe , an other vladislaus for toying with the glorious gospell of our salvation . if heathen could see salmoneus tormented in tartarus of haides , for counterfaiting iupiters thunderboltes , and the flames of heauens : all christians will hartily wishe that wormes and vermins badd doe die quickly as a moth , that will be thundering and lightning against christ , who by gentlenes allureth the vnrepenting heart vnto amendement . but i hope all will be well . article xi . saint luke againe is most vnlearnedly iniured , in wresting his most witty speach into most grosse leasing . this translation the vnlearned d. alloweth to be read for gods word , act. 7.8.15 . and 16. and iacob descended into egypt and died : he and our fathers , and were carried over to sychem : and were layde in the sepulchre that abraham bought for money , of the sonnes of emor , the sonne of sychem . heere a doctor should see errour : iacob was not carried to sychem . abraham bought no buriall there : the buriall there was not bought for money , but for sheepe . and our margent expresly damneth the text : saying , heere appeareth an errour . that is true . but in the bishops translaslation not in saint lukes worke . so where saint luke hath haides for abrahams lodge , and katelthein eleven tymes for passages , without regard of inferioritie , they who rave against the true meaning of the greeke , vpon their owne barbarous translation , being for the originall as black to white , rave from their owne weake heades against god the author of wittie speaches . s. stephen had , as the angells face , so a prophetes tongue . doctor bancroft should not allowe corruption for their heavenly speach . care herein would make an archb. soonest finde grace , to make sound his title . if it please you that some of your gentlemen catechize or bishop d. bancrofte in these poinctes , he shall be farre more worthy the title of a d. and g. then he is cōtinuing in these errours . article xii . this argument iewes of olde vsed against vs and the turkes still , as arias montanus noteth against erostratus , and the pope against zuitserland : by d. pistorius 1598. and rabbi farrar , yet vrgeth the same at amstelredam . a testament corrupt in parte looseth authoritie for the whole : that will i graunt : and i taught d. pistorius that i safely might . the assumption . arias montanus maketh a great worke of the double ebrew readings in 848. places , that the margent checketh the text as corrupt in babylon : and for geneveans , rob. stepha . praefac . ad nov. test . sayeth , they were notes of differing copies , and edward lively checketh the bishoppes for translating the text , daniell ninth , as checked by the margent : and wise d. banecroft conspired to commende him , for checking the bishopps deserving best , and he alloweth against the bishopps , the corrupt geneva , iosias begate iacim , iacim begate iechonias : where the bishoppes haue , iosias begate iechonias . conclusion . therfore he betrayeth the gospell to iewe , turke & pope . a●sw●●e . d. bancroft seeing he would aspire by wisdom to be guilty of all errours , committed in his charge , shall be left now : as the bishoppes with maister lively for dan. 9. and with the geneva for michals children , 2. sam. and againe math. 1. for adding iacim full badly : whom the bishopps sagely omitted . now i will defende them for iakim reiected : and that by the reasons following . reasons why the copyes must be holden corrupt that haue iacim , math. 1. 1. none who know the ebrew to bee iehoiakim , would soone beleeue , being learned , that the one halfe , the latter halfe should be the apostles greeke : that ● should be swallowed vp . so iewes would say , that levy was a publican not a grammarian , and the honorer of the gospell must bee a singular grammarian . wher though vnebrewed greekes in eusebius bring iacim , the lxx. still have iehoiakim . this argueth that beza and the geneveans had little ebrew , as their ebrew professour bragged : that he would sell the great bomberg for fourteene frenche crownes ( solde for 33. at leidon ) because they little esteemed ebrew , because mercerus was deceaved by them . 2. saint matthew had three sortes of men to speake off : fourteene all fathers to our lord 〈…〉 earthly kingdome . fourteene of idolatrous house : & none without blemishe . fourteene of another house of nathā , poore in this world : but kings of an eternall kingdome , dan. 7. now if ioakim were in the second company , then it had fifteene : and wicked iechonias must sit at table with the most holy : and the virgin marie must be cast out : without consideration of whom iesus could not be knowen iosephs son , for the right of the kingdome . therefore the geneveans litle knewe saint mathewes purpose : as. calvin and beza missed as the iewes concerning the romanes : falslie holden the fourth kingdome . 3. ioiakim king of iuda , was so hateful , as destroyer of all , temple , cittie , kingdome , that after the returne the iewes enacted that in their thalmudiques they should either name zedekias to be king in his steed : as in the misna or babylonian thalmud : where the comment noteth that zedechias reigned not before his brothers sonne , and his brothers death : but for hatred to ioakim his name was lothed : solom . iarchi handleth the same . 4. in ierusalemy and the babylonian when they dispute what men of israell may be determined to haue perished for euer , many be named , as ieroboam , achab , iechesai , manasses , ioakim : but some hoped of all saving ioakim : all damned him as sure of destruction . and although iesus the high sacrificer honored the name , calling his sonne ioakim , yet that prospered not : for eliasib his sonne ioyned with sanballat , nehem. 13. to make a chamber for him about the temple , that in zacharies vision iesus had vncleane apparell , for his sonnes faultes : and none amongst all the other returned , are called ioakim , nor any among all the iewes named in the new test . whereby it appeareth that the communaltie hated the name : and scoffed it in the fable susannas . 5. i shewed one rabbi elias at basill , how learnedly saint matthew discarded wicked ioakim : not as a publican but as a thalmudique : and how saint luke brought cainan son to arphaxad as the lxx. and 75. soules , act. 7. for 70. and s. paule brought yeres 450. after a sort . for 339. as thalmudique and iosephus : and how iohn placed the xii . stones lawlier like by the tribes desert , apoc. 21. then he admired saint mathew and the rest , and requested mee to handle their gospell in such ebrew as i spake , and saide i should turne all their nation . and now the iewes of hanaw haue chosen that very rabbi to deale with me : that if i perswade him , they will all be christians . i tolde i wished they knew our groundes first , and sawe christ through all the lawe . it had bene a great glory to the west , that our archb. and bishops , could in ebrew shew iewes , that we haue bishops in their sense , as our apostle requireth . so , i would yeeld as i haue done , twelve yeres , the place & pay vnto them for opening the bible in ebrew . their zeale at the least should be ready ▪ and will to glory of christ , the morning starr , psa . 22. as kimchi doth expound it : an enimie to christ , yet serving christ , for apoc. 2. & 21. their zeale should be readie , that we should not be as babylonian lucifer : in opiniō a light giver , in trueth darknes of confusion . i doe not know how they can looke to be saved carelesse to shew iewes the great salvation first spoken by the lord himselfe , and left by the apostles for al holy to declare . the like occasion was never offred vs to celebrate the glory of our gospell , to shew how faire it passeth the thalmudicq . in their own kinde , & hath no speach heard , but in their veine all is spokē : though they could never beleeue how god was in christ . the faithles iewes apocrypha never medle with christ : & iewes holde vs to be estranged from god , by thinking fables to be sadd matter . for that let iochim be marked in the fable of susanna , to the purpose of discerning text . the fable of susanna . 6. the fable of susanna , contayneth in a play the canon against ioakim ▪ any skilfull in iudaiques would soone see the iest : that daniell should bee but twelve yeares old in babylon , for 90 at cyrus reigne : that captives should have courtes for life and death : and stately houses : and great riches without known desert , and iudges to loose their wittes in seeing of a diana : to conspire her death , with a lucian storie : these might teach all whom to much want of learning with conceit of some witt , maketh not madd with festus , that the speach is a iudaique dalliance to trappe an asse , like the athean fable of toby : that dareth give angells names , and fayne a storie which the thalmudiques never heard , nor the prophetes of latter tymes . and the fable is of purpose a fable , as much as any part of ovid or lucian : so susanna in this tenour . the iewes holy people are called shusan of salomon , cant 2 when they were a lillie among thornes in babylon , and the persian citie susan , named of lillies plentifull in their fieldes , bare swaye , then they might play vpon their hope , & turne their tragedie into a comoedie . now in the lamētations , god is to iuda helki , my portion : so iuda was daughter to helkiah : ioakim the king was man to the common weale , and husbande to susannas , and aucthour of the carriadge to babell , the caldeans were the iudges that desired to stayne the religiō of the church : but daniell in high place , was a defence : so that he tolde ch. 5. that the k. should be killed : & then darius reigned , astyages in the fable . this fable might haue taught the geneveans to haue hated ioakim , as they well hate the apocripha , wherof not one syllable speaketh of christ , though galatinus would wrest a worde of foolish barue that way : that god would be seene on earth : to bring a spiders webbe for the incarnation . 7. robert stephen , had sixteene severall old greeke copies : of them fifteene had not ioakim , only one had it . now what iudgement would bring one against fifteene , without rare stronge argument ? 8. translatours take the greatest care to follow true copies : and they that will translate , vnable to iudge of copies , are vnadvised . but the translation syriaque , arabiques , diverse , the olde latin , the ethiopian , whether truly old , or forged at rome , the persian these heard not of iacim : therefore beza did not wel to fill europe now fiftie yeares with millions of testament copies , which god never allowed . beza lately called backe his errour , in his notes , and in some greeke & latin : so he convicteth all of wicked blindnes that followed him to corrupt millions of bibles over europe . now while the world standeth , all will not cast off the wicked errour . our archb. and printers should begin , and give warning of genevean deceipt . franciscus lucas , a very learned papist , whippeth beza for choosing one corrupt copie against fifteene good , he taketh no notice of his revocation . and one man shold not trust his owne wit against millions not his inferiors , to alter gods worde . and the french printed at geneva , & againe at rochel , followeth the corrupt copie , to denie still our maine holde . that the scripture is this maine holde sure in text : these harmes would haue stirred an archbishopp of learning , to haue looked to his dutie , and not to conspire to a libell against all christianitie , and civill honestie , and common witt , that the iewes epistle was forged . when hee can answere to these blames , he shal be the archbishop , and all grace shall dye with him , and the small booke of scriptures concent shall abide skoffes . of our lords time to ordeyne the supper : grosse errours allowed by d. bancroft , after sufficient advertisement . the pascha was to be killed the fourteenth day of nisan in the temple , the place that god would choose . and it was death not to observe the day and place , but by the exceptions conteyned in the lawe : both the pascha of hocke-beast , lambe , or kidde which stood vpon expresse cōmandment , exod. 12. and pascha of oxe & ram , deut. 16. which was a permissiō . the whole storie is in 2. chr. in iosias , these were killed both in one day . the lambe was eaten al at one meale , or the remnant was burnt : the other might continewe for two dayes as the peace-offring , but not vnto the second morning : and for that , they that kept it , kept the whole day festine with their brave apparell , & good cheare , as thalmud ierusalemy in pasach noteth . that is noted of s. iohn 18. the ignorance of rabbines for that pascha , made some feigne that our lord prevented the iewes a day : that zeale wāted knowledge : for so he had not eaten the lambe kild in the temple , and so he had broken the law : but hee sawe his lambe killed in the temple , and his owne sad case , the lambe flead , as him selfe crucified naked : the lambes blood poured on the altar , as his owne blood on the altar of the crosse , the lambe made a sacrifice , as him selfe a sacrifice : the lambe ending sacrifice , as his death then ending all sacrifice . now bezaes note followed of vs , would make our gospell wicked , as teaching that our lord kept not the lawe . saint marke taught the trueth plainly : that the day on which they sacrifized the lambe , the disciples asked where he would they prepared . may mony in c●rbaan pascha sheweth that the lambe was carried from the temple to the private houses : when the fatt was brent in the fire , and the blood by sacrificers brought in golden cuppes , from the first by the rest vnto him that stood at the altars foote . now the altars foote had spoutes , and the sacrifices blood was reserved for vse of gardens . the gospell needed not to handle this which all the nation knew : and reason would tell that so much blood must haue an end . the libeller that skoffed rabbique studies , & d bancroft the allower , shewe to al learned , that they come short 40. yeares studies of fitt learning to see how the apostles alike speake plainlie to the iewes knowne affaires : and when they prophanely skoffe openers of gods trueth , the anathenian maran atha must be noted to be neare them . of the tyme of our lordes ending sacrifice . this saving action was tolde by the angell gabriell exactly 490. yeares afore the performance , as the holy athanasius noted . the notes vpon the bishopps vsed bible end the 490. yeares at the comming of christ . another table prefixed to esdras , endeth rightly the 490. yeares at our lords death : but by old greekes , deceavers and deceaved , beginneth not from the angells speach as trueth requireth : but long after , to make all of messias a lye . of the name christ , dan. 9 denyed by maister lively , bancroft●s allowed , to signifie our redeemer . i shewed in my advertsement , how haynouslie maister lively offended in denying the terme messias , dan. 9. to bee our lord. now i may be shorter . first of all let studentes mark this , the learned in ebrew , that messias never cometh in ebrew , as iohn 1. & 4. but only in dan. chapter the ninth , in all other places it is , anointed . and in daniel our bishops verie fagely and most soundly translate , both places messias : and the saying of his redemptiō in perfection of ebrew skill : messias shall be slaine , and not for him selfe : saint paule maketh that the summe of his doctrine : how he taught nothing but that which moses and the propetes taught , that christ was to suffer , and being the first from the dead should shew light vnto the world . so s. paule translated in act. iicareth , to suffre , as in other places often , and saint 1. peter 3. master lively trrnslated partly against his purpose , partly against ebrew . and atheanly , against all wit , messias shall have no being . he taketh messias collectivelie for the governour . none ever tooke messias so . now to say , that messias should have no being . d. bancroft will graunt that to be epicurean deniall of soules immortalitie . now it is a wonder how bancroft should so disgrace all our bishops christianitie celebrated from the angells wordes , through the new testament , and allowe maister lively in most vnlearned , foolish & senseles iudaisme whereas our bishopps so soundly handled the matter , that the sharpest enemie of iewes yeeldeth vnto thē . his wordes i haue printed in many thousand copies : and i wishe all iewes over the world , and all christians had them , they be the bande of all the holy chronicle , and confirme our old athanasius , and our bishops best notes . marke well . of aben ezra the iewe , most envious , more christian then our d.d.d. aben ezra commenter vpon daniell in the i le rhodes , above five hundred yeares agoe , a great astronomer , and regarding greeke recordes of eclipses , as the fables and prating of our apocrypha : thus he writeth vpon dan. 9. the 490. yeares reach from daniells prayer to sealing of messias the holynesse of all holynes . i cited to maister livelies hand aben ezra , christ his enemie , for christ : he and barrabas & ananias , should not admit the enemie against christ : that may be heavily blamed : that the enimie speaking for christ , the best : should be reiectected , and cited in athean malice . of olympiades . games in graecia kept in olympia every fift yeare , helde full sower yeeres . many kinde of games they had : and some writers reckoned now from one , now from another , so doth thucidides : as yorkesheire from the horses of gaterley race : and before alexander sonne to olympias , they regarded them as we would dates from horse races . afterwards greek● histories for the macedonians honour in asia conspired to caste alexanders warre , to olympiade an hundred and eleven . but at babells no certeinly had they . for men then alive saw olympiad . 6. or 25. or 55. or 80. the old greekes in clement strom . 1. differ vnspeakeablie from allowance of those trifles that lively citeth as a childe , to checke the angell of god : and to seigne that ezra sonne to saraias lived two hundred and foure score yeares : as i charged bancroft . he that professed greeke , from 18. and read and practised it to high olde age , will teach bancroft that lively might haue seene olympiades caste cyrus surprising of babell to olympiad 80. as beroaldus casteth them : & cyrus brought 100. yeres nearer our lord : as ezraes lives teach , then bancroftes barbarous greekeship dreameth : and so bancrofte shal be convicted to haue moe errours in head then titles in lambeth : as archb. wh. was tolde he should if he disturbed the angells limites : which speach sett livelie on worke hoping for reward . but as he complayned archb. wh shewed him no countenance . these olympiades might haue wised , by maister ioseph scaliger , the yeares from cyrus taking of babell three yeares before his death in 27. of his reigne , vnto the consulship of brutus were but 16. for by his count of olympiades cābyses reigned olympiad 65. and , yere the first brutus 68 yeare , the first . now if i proove , that brutus was consull olympiad 85. the first yeare then cyrus tooke babylon in the 80. seeing 17. afore brutus consulship so that our lord suffering in the 202. should , as his holy angells tolde , be seaven seaventies , after the seaventie of babell : and thus i make my syllogisme . if brutus consulship fell to olympiad 85. and to 16. or 17. yea●es after cyrus tooke babell , cyrus tooke babell at olympiad 80. and but seaventie seavens before our lords death . but a most highly commended olde worke in greek and latin titled , fastis siculis , found in a librarie of sicilie printed by comelin at heydelberge , bringeth brutus to olympiad 85. the first yere , and so consuls 70. lesse then onuphrius of late gathered from marbles : and that 70. is the difference of maister scaliger from beroald . so by olympiad and by consuls , beroald overcommeth the grand scaliger , much more caiphas , with barabas . and so all churches , albion in our geneua : france in in genebrard : portugals in hector pintius : heydelbergh in tremelius : zurich in wolphius : the millions of the companies shall bee iudged to follow god & his angell : as the captivitie prophetes , teach infinitlie , and all the new testament . and barabbas & caiphas , allowing maister ed. lively , wil be found as vnlearned and as brassen faced wightes , as ever were stroken with anathema maran atha . i shewed more search of greekes for daniel , then all that ever were before me , for the common clearing of the gospell : and the builders of iericho , the prophane contemners of trueth , the railers against their owne good , shall feele they buy eternal flames , denying our lords death to be in tyme according to the prophecie , as they denyed his coming into the world , to be in due estate of time , when the double macedonians were argued to fall : and denied his passage frō the crosse to the father , against the gospell and the greeke summe of faith : honouring hell with their athean lies , that they , in the course they hold , may be sure to haue it their eternall lodging . but all who love the trueth , will holde all the former poinctes aright , to make a pleasant scripture concent . of generall contempt of all the bible . whereas rabbi abraham ruben stirred vp by the agent , m. edw. barton , of godly memorie , sent an epistle to england , requesting an explication of our gospell to his ebrewes : and against this cause d. bancroft conspired a libell , that the epistle was forged : his blames herein be manie and great . iewes would thinke him diverslie enemie to christendome . first , that he envied their honoring of christians , as better in ebrewes then them selves . they say , they did never so before : and thinke they shall never do so again . secondly , that he laboured to hinder the glorie of the gospell : where they heard that one brought all the bible into frame , evē by thalmudiques . thirdly , that he envied iewes salvation : which doeing argueth that he never knew god : nor hath for him selfe any sure hope of life . as the iewes would compasse sea & lande to make one proselyts , so they would require equall zeale in vs , if we be of god. besides iewes all men would holde this dealing bad . the agent endorced the iewes epistle to me , and it came to london and to croydon , and bancroft might haue read it , if hee could : and should be sure what it conteyned before he would conspire to libell that whē it was sent to basill , another was printed in steed of it . besides archb. wh. sente me worde that he would give me allowance to answere , if i would request that . but i saide , i could not defende englande . which denyed the storie of salvation for our lords passage hence to the father , through the veile of his flesh into the most holy . bancroft libelling that i forged the epistle , that the people should require no answere , little pleased god , or any sage men . moreover , all learned will sweare he was vnlearned , that would thinke any of christian studie in ebrew & rhetorique could followe the rabbin for style : and perpetuitie of speach : with contempt of periodes . besides , none would nor could counterfait the whole matter : over and besides , a iew in london translated that into latin : and d. bancroft might haue enquired how that differed nothing from that printed at basill . moreover , sagenes would not soone beleeue that the vniversitie of basill would allowe a thing to be printed , which might in any sorte bee thought forged . iewes from prage receaved from a iewe of basill fieldes one copye : they write to him , that the byzantian iew was their best rabbin , and was drawen to favour christianitie by one of england : and would cause other iewes much disturbāce . the iewe spake this to syr iohn payton and his tutor at basill : and our marchants from thrace reporte that the iewe doth acknowledge his epistle printed as he sent it : & daylie testified to graecians , that he never hoped to see so much for our gospell as he read from one of england . hence all may see what d bancroft is : voyde of religion , cōscience , iudgement and reverence of men : as when he conspired to execute barrow and greenwood for beleeving as archb. wh. and d. bilson proove most substantially , that the greek creede taught . such dealing hath not lightly bene heard , that men should die for beleeving as their accusers beleeved . though they were condemned for disturbance of the state , that was pardoned if they would come to church . and they pleaded the addition vnlawfull : to ioyne with them that beleeved falslie our lordes soule went to hell. and well they might : as archb. wh. and d. bilson agreed with them : yet d. bancroft still vrgeth honor for hell : as telling of his bent thither : even as endevouring to hinder clearing of the gospell for iewes . so hee raved at blame of geneveans , bragging , as he libelled that , armiferam thracen qui regat alter erit , and raved against opening of our lordes familie , and threatned to stay the k. from allowance to cleare our gospell to iewes : all these dealings warne that hee bee not a maran atha . sharpe warninge may save him , if hee haue any g. besides his title . this twelve yeares iniuries call for vengeance . when q. e. sent me word that i should chose my preferment , and meant a speciall place : he by learning prevented that . and that nothing greeved me . but wher he brent my bookes for these wordes , as treason : the king of our language : and brent them twice : once vnder q. eliz. againe vnder k. i. i haue merveiled how he is in favour after such dealing . also he brent an epistle to archb , wh. which hee allowed , for the true meaning of the creede : as though that pranke served not satan in high diligence . besides , he conspireth to a libell , blaspheming that our lord should say : the kings of the nations tyrannically rule over them . this blasphemy is athean barbarous . and when i at basill fought against the popes chalenger for bancroftes faith , then the thankfull papas or father ( the name is not bad ) was content that a libell should kome against god , against all learning , against the k. and bretanes all : pretending to deale but with one . and in that he giveth me the terme asse , he , or bar lo giveth the name . but i hope all that marke my penne , will bidde them take their owne terme to them selves : and i humbly require leaue to pleade with doctor bancroft , with as much freedome for my bookes to be read , as hee had for the libell , most athean against god and man. i might doe good teaching doctor bancroft how his faith & proceeding agree with the worde of god : though not so much as in opening all the bible in ebrew to all the world : i might doe good : but not the most good . but whereas he threatned he would hinder your maiestie from the most glorious argument , that can be offered to honour your kingdome : if hee have prevailed that your maiestie will despise that cause , i humblie request leaue to complaine of his proceedinges so , as francfurt mart , may quietly trie betweene vs. i would gladlie keepe peace with all men , and if your archb. could be quiet : i could otherwise haue spent my time , and not medle with your ecclesiasticall men . but whē shalow scholers cannot be quiet , your maiestie will not bee angrie at a penne of pacification . finis . the lamentationes of ieremy, translated vvith great care of his hebrevv elegancie, and oratorious speaches: vvherin his sixfold alphabet stirreth all to attention, of gods ordered providence in kingdomes confusion. vvith explicationes from other scriptures, touching his story & phrases. by hugh broughton bible. o.t. lamentations. english. broughton. 1606 approx. 52 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a15997 stc 2780 estc s105887 99841613 99841613 6210 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a15997) transcribed from: (early english books online ; image set 6210) images scanned from microfilm: (early english books, 1475-1640 ; 1539:09) the lamentationes of ieremy, translated vvith great care of his hebrevv elegancie, and oratorious speaches: vvherin his sixfold alphabet stirreth all to attention, of gods ordered providence in kingdomes confusion. vvith explicationes from other scriptures, touching his story & phrases. by hugh broughton bible. o.t. lamentations. english. broughton. broughton, hugh, 1549-1612. 8, [5], 10-40 p. printed by j. theunisz?], [amsterdam : 1606. place of publication supplied and printer's name conjectured by stc. signatures: a⁴ *² b-e⁴. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the 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text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-09 mona logarbo sampled and proofread 2005-09 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the lamentationes of ieremy , translated vvith great care of his hebrevv elegancie , and oratoriovs speaches : vvherin his sixfold alphabet stirreth all to attention , of gods ordered providence in kingdomes confusion . vvith explicationes from other scriptures , touching his story & phrases . by hvgh brovghton . 1606 of ieremies likenes to moses in many degrees . ieremy had great resemblances to likē him vnto moses in many poincts , pleasant to consider : & much for his auctority . as moses vvas of levj , the godliest tribe , and the best familie : that vvhich by faith hid him three moneths : so ieremie vvas of levj , of the sacrificers of anathoth : & his father vvas chelkiah the high sacrificer : vvho found the lavv , hid in the temple : in manasses dayes : vvhose repentance vvas but a litle afore his death : that he could not think of the lavv. and amon his sonne vvas vvicked . of this levite came ieremy : sonne & father honorers of moses . moses vvas vnvvilling to go vpon his message : ieremie vvas vnvvilling to go vpon his message . moses ovvne tribe stood vp against him : core & his companie . ieremie his ovvne , the men of anathoth stood vp against him : moses vvas cast into the river by his ovvn kindred : ieremye vvas cast into a dungeon by his ovvne kindred . moses vvas taken out of the river by one of pharaohs maydens : ieremie vvas taken out of the dungeon by an aethiopian , by abdemelech . moses reproved israel : ieremie reproved israel : moses told israel , of captiuitie : & closly of seaventie yeres : levit. 26. and of a nevv remembrance of covenant ▪ ieremie told israel of captivitie & expressely to end at 70 yeres : and of the nevv testament moses told that the kings should go to a strange land : vpon desert , to be rooted out : ieremie telleth the kings shall go to babel . & telleth expresly tvvise : ier. 36. & 22. that the kings stock shal be rooted out . moses desired of god to shevv him his vvayes : seing the strange success of vvicked here : ieremie desired to knovv vvhy the vvicked prospered . moses bade israell they should no more returne to aegypt . ieremie bade israel they should no more returne to aegypt . moses spake frō his ovvn faith in god : that the rebels against him should haue a strange death : ieremie from his fayth in god tolde the pseudoprophet ananias , s. of azor , this yere thou shalt die . moses vvrote of sadnes to rachel the mother , by her death at beth lechem , ieremy vvrot that rachel shall vveep for her childrens death at beth lechem . moses prophecied , a king , of christ the king fortie yeares : ieremie prophecied vnto kings , of christ the true king forty yeres . moses vvrote most curious poetrie ex. 15 & deut. 32. ieremies lamētations bring more ioy for learned stile : then sadnes by speach of the nations fall . moses and ieremie saued much of their company by their forty yeres : for going into the land : from the vvildernes : & out of the land into the vvildernes of the heathen . the pharisees despising moses & ieremie , & apostles 40 yeres bred eternall lamentations . the commendation of ieremies lamentations . the holy spirit commendeth in ier. 36. the booke of lamentations : that it abridgeth all ieremies sermons made from the thirtenth of iosias vnto the fourth of ioakim , vvhich space ieremy reckoneth to betvventy three yeares . and as he abridgeth his ovvn sermons made from the phrases of the lavv , iob , psalmes , and salomons books , & from all the former prophets : so his lamentations in verie speach do call the reader to former vvorks that the reading of them bringeth into mind all the former holy vvriters . and the holy daniel so delighted in him , that ch : 9. he abridgeth his lamentations hovv vnder heaven it hath not bene done , as it hath bene done to ierusalem : vvhere everie curse spoken in the lavv of moses hath shevved full event . god bade ieremie vvrite the booke : & to read it in a great fast . baruc vvrot it & read it to the nobles : they bring it to ioakim the king : & read it : he being at a fier in his vvinter chāber : in his fift yere : vvhen he had returned from babel , & purposed rebellion in his hart . it vvas about november : & a burning fier vvas in his chamber : & as iehudj read three or four leaves , ioakim vvith a penknife cut them , & cast them into the fier : till he cōsumed all the book . yet the nobles requested him not to deale so . also he commaunded to lay hold vpon ieremy & baruc. but god hid them : & bade ieremy vvrite againe the book ▪ vvith addition : the threefold alphabet : ch . 3. as vvell may be thought : & to prophecy of ioakim , the rooting out of his succession and house : & that he shal be buryed like an asse : cast out of ierusalem . which fell out as he vvas caryed the second tyme for babel . and thus in ieremie god honoreth the lamentationes of ieremie ▪ hovv daniels visions honovr ieremyes lamentations . five yeres after ieremies lamētations vver first vvritten daniel vvriteth of the ievves enemies : hovv they make a great & goodly image : & figureth them not by beastes , vvhile the kings of iudah be savage vvightes , & caused ieremies lamentations : but after threescore yeres , vvhen the kings race vvas gone , then iudahs enemies vver likened vnto savage beastes : & the ievves of ieremies lamentatiōs are the holy : vvhich shal possess a kingdome for euer and euer . also ieremie lam. 4. closly telleth of babels fall : that doth daniel liuely describe : chapt . 5. ieremie lam. 5 prayeth vnto god to turne his people : because so onely they can be returned : & to renue his gratious face as of old . daniel ch . 9. expresly nameth ieremies 70 yeres for gods anger : & prayeth for the renevving of gods favour . the story of ivdah , for the time of ieremies lamentations . daniel onely recordeth , ch . 1. that in the third of iehoiakim ; nabuchadnezzar king of babel came against ierusalem ▪ but by ieremy , ch . 25. vve gather that part of ioakim his fourth vvas also in nabuchadnezar his first . and then god gave the k. into his hands : & part of the vessels of the temple : & god brought k. and vessels vnto babel : but the k. vvas suffred to returne : for in his fift vere he vvas at ierusalem : this captivity vvas mentioned onely in daniel : vvho vvas also caryed vvith three as godly , ananias , misael , & azarias : & other of the kings race . eight yeres after this vvould not teach k. ioakim that he vpon rebellion should be bury●s an asse : for he had sinned against the holy gh. in bur●ing ieremies lamentatiōs : & could not be renued to re 〈…〉 nce : but must haue open punishment here , as eternal 〈◊〉 gehenna . after five yeres daniel & nab : both dreamed of the great image : that should rule not only iudah but all : a long time : ioakim cared nothing for all this . nab. the k. presently maketh a golden image , to augment the visions memorie : & his hope : as diod : siculꝰ noteth : that he should be a monarch : and vvould haue it vvorshipped . then daniels godly cosyns quench the fier . and the k. of babel proclameth gods glory : but ioakim contemneth god , to hasten iudgment ! & rebelleth against nab : k. of babell . the second & third ch . of daniel must be here considered : hovv against them the vvicked harden their hart . so god sent armies of chaldeans , aram , moab , & ammon against iudah , & they took ioakim and bound him in chaynes to haue brought him to babel : 2. ch . 36. but he died by the vvay , & he vvas buryed like an asse . ier. 36. iehoiachin reigned three moneths : like a cruell lion. him nabuchadnezar suffred not to sit any longer vpon davids throne : but caried him to babel . and moo vessels of the temple & palace ; & all the nobles : & mardochaj thē a suckling , one of ieremies lamented . then also vvas ezekiel captiued . that he might freely in babel tell the rest of iuda they should follovv . but they vvould never beleue that iudahs kingdome should erre to destruction . many thousands also of the people , all saving the poore , he caried to babel : & kept iechonias 37. yeres in prison : that vvicked thalmudists should not say : iechonias by repentance called back gods oth : that said he should dy childles . repentance should haue holpen achabs broode ; first out of prison . but no repentance , not moses repentance , can call back gods oth : besides the oth passed as vvell for ioakim that none of his seed should sit vpon davids throne . yet the infidels teach it to be atheisme to say that salomons race is ended . but the gospell of s. luke & ier. 36. & 22. & aggej . 2. & zach. 12. teach vs that it is infidelity to deny it to be ended . let him that readeth vnderstand . to the most noble henry prince of great britany . the law promisseth ( g. p ) . all blessing of this world , & , when this earthly house of tabernacle is dissolved , a building from god everlasting , yf we kepe it : but without any token that men wold kepe it , breaking upon breaking is foretold : & eight and twenty fold punishmentes , until at the last iudah should lose their land and be seaventy yeares in the land of nemrod : wher they might behold the wicked building : which bred confusion of tongues : and which should end the tōgue of adam from comon use . vvhen the first yere of this captivitie was beginning : ieremie penned a forme of lamentatiōs : shewing mans misery to the full . and the rooting out of salomons howse , which from roboam was ammonitish : and from ochozias was achabish : and was often nere rooting out . that men might better beleve it should wholy decay : and loke unto the family of christ the sonne of nathan salomons brother . the godly in captiuity , as daniel , who stopped the mouth of liones , and ananias , misael , with asarias , who quenched the force of fyre , were humbled by these lamentationes to behold the dayes of christ . and presently from theyr begining daniel beginneth his captiuity : as a witness to ieremies trueth ; and sheweth how god in sorowes advaunced him to be welthier then mighty kinges ; and contrived the kingdomes which thence should afflict faithfull iudahs religion , vnto the forme of one mās body : and distinct in matter , as iudahs zeale , or relenting wold be . ieremyes lamentations i have set over into our tongue ; with care to set forth , so nere as our speach could , the oratorious bravery of his wordes . but all men , yea all grekes , though theyr learning & eloquence were powred into one head , wold come nothing nere his heavenly gaynesse . they must lerne his owne language that wold fill theyr eares with those soundes of chanaan . besides his translation , i have shewed his meaning so far as i demed nede was ; for his conferēce with the other holy workes . and him i joyned to koheleth , . also i finished that work which was sent over to your g. in ebrew and latin which hādleth davids families & daniels sūme . that i have also turned into mo lāguages ; as conteyning an explication of comon christianity . these i laboured , that your g. might by ripe yeres , be ripe in the know ledg of god. your graces most humble , hvgh brovghton . the lamentations of ieremy . aleph . 1 how is the city dwelt solitary vvhich vvas full of people ; she is become a very widdow . the great among nations , the prince among countreys is become a tributary . beth. 2 she weepeth sore all the b night : her teares trickle vpon her cheeks : she hath no comforter of all her lovers : all her c friends deale vnfaithfully with her : they are become her enemies . gimel . 3. iudah d leaveth countrey after affliction & much bondage . she dvvelleth among the heathen : she findeth no rest : all that pursue her overtake her in the straites . daleth . 4. the wayes of sion mourne , because none come to the feastes : all her gates be desolate ; her sacrificers e sigh : her virgines sorow , & she feeleth bitternes . he. 5 her aduersaries are the chief : her enemies prosper : because the eternal hath made her sorowfull , for her great trespases : her infants f go to captivity , before the adversarie . chap. i. vau. 6 and from the g daughter sion all her gayness is departed : her princes are like hartes which finde no pasture , and goe voyd of all strength before the pursuer . zain . 7 ierusalē remembreth in the dayes of her affliction and vexation , all the pretious thinges that she had in the old time : vvhen the people hath fallen by the hand of the enemy : and she hath no helper : her adversaries behold her , & laugh at her h sabbatismes . cheth . 8 ierusalē hath sinned grevously : therfore came she into i dispersiō : all that honoured her contemne her : because they haue seene her shame : also she sigheth & turneth her self backwardes . teth. 9 her k vncleanes is vpon her skirtes . she remembreth not l her last end : hovv she is vvonderfully brought downe , she hath no comforter . o eternal see my affliction : because the enemy is mightie . iod. 10 the aduersary layeth his hand vpon all her m pretious thinges : vvhen she seeth the nations come into her temple : of whome thou hast commaunded : they should not come into thy n congregation . caph. 11 all her people sigh , seeking for bread : they give theyr pretious thinges for o meat to keep in life . see ô eternall , & consider how contemptible i am become . lamed . 12 this hath not befallen you , ô all that passe by the way . consider yee , & see yf ther be any sadnes like my sadnes , which is caused vnto me ; where the eternall hath caused sorow , in the day of his hoat anger . mem. 13 from an high he hath sent fier into my p bones , and made it prevaile : he hath spread a net to my feet : he hath turned me backward , he hath made me desolate , sick , all the day . nun. 14 the q yoke of my trespasses hath made an impression by his hand : they plat r themselves ; they go over my ſ neck ; he hath beaten downe my strength : the lord hath given me into their handes before whome i cannot stand . samech . 15 the lord hath troden downe all my t valiant , within me ; he hath called an u assembly against me , to breake my yonge men ; the lord hath troden the winepresse , to the virgin daughter iudah . ain . 16 therfore do i weepe ; mine eye mine ey gussheth out of water ; for cōforter is far from me , that should keep in my life ; my children are desolate because the enemy is the stronger . pe. 17 sion spreadeth the handes , she findeth no comforter ; the eternall hath given charge concerning iacob , to his enemies round about him ; ierusalem is become a mēstruous woman amōg them . sade . 18 the x eternall is iust . for i haue rebelled against his mouth . heare now all ye people & see my sadnes . my virgins & my yōg mē are gone into captivity . coph . 19 i called vpon my y lovers ; & they haue deceaved me ; my sacrificers & my elders yeeld vp the ghost in the citie , when they seeke them meat to keepe in their life . resh . 20 see ô eternall how i am in distresse . my bovvels are z disquieted , & my hart is turned vvithin me , because i have stubburnelie rebelled . a vvithout the sword doth robbe , within is death it self . schin . 21 they have heard how i sigh , having no comforter ; all my enemies haue heard my evel ; b they reioyce at thy doing . thou bringest a day which thou hast proclaymed , that b they shal be as i am . tau . 22 let all c their evell come before thee ; and do vnto them as thou hast done vnto me for all my trespasses . for my sighings be many & my hart is sick . chap. 2. aleph . 1 how hath the d lord beclouded in his anger the daughter sion ; he hath cast downe from heaven to the earth the fayreness of israel : and remembreth not his footstoole in the day of his anger . beth. 2 the lord hath e overwhelmed , nothing sparing , all the dwellings of iacob : he hath f broken downe in his vvrath the fortes of the daughter iudah : he hath g brought vnto the ground , he hath made h a riddance of the kingdome , & of the princes . gimel . 3 he hath broken in his hoat anger all the i horne of israel : he hath turned back his right k hād from the enemy : and he hath kindled l in iacob a flaming fier which eateth vp round about . daleth . 4 he hath bent his bow as an enemy : he hath settled his right hand as an adversarie : he hath killed all the pleasant to the eye , in the tent of the daughter siō : he hath powred out his heath as fier . heh . 5 the lord is become a very enemy : he hath overwhelmed israel , he hath overwhelmed all m her palaces : he hath marred all n her fortes : & he hath multiplyed , in the daughter iudah , o heavines vpon heavines . vau. 6 and he hath pluck vp his p pavilion as a garden : he hath put downe his feastes : the lord hath caused in sion feast and sabbath to be forgotten , & he hath lothed in the indignation of his anger , q king & sacrificer . zain . 7 the lord hath reiected his altar : he hath cast off his temple : he hath delivered into the hand of the enemy the walles of her towres : they make a noise in the house of the eternall as on a feast day . cheth . 8 the lord purposed to destroy the vvall of daughter siō : he stretched the line ; he withdrew not his hand from over-whelming : both frontier and wall mourned : together they became of no strength . teth. 9 her gates are sunck to the ground ; he hath marred & broken into shevers all her barres ; her king & her princes are among heathen that * haue no law ; also her prophets find no vision from the eternall . iod 10 the elders of the daughter siō sit on the ground , they be silent ; they cast vp dust vpon their head ; they put on sackcloth . the virgins of ierusalem hāg down their heades to the ground . caph. 11. mine eyes are spent by teares ; my bowels are disquieted ; my liver is powred vpon the ground ; for the breach of the daughter of my people ; while infant & suckling faint in the streets of the of the towne . lamed . 12 to their mothers they say wher is * bread wine ; & when they faint as the slayn in the streates of the city ; when they powre out their soules in the bosome of their mothers . mem. 13 vvhat testimony shall i bring for thee , what shall i liken to thee , ô daughter ierusalem ? what shall i compare with thee , that i may cōfort thee , ô daughter virgin sion ? for thy breach is great as the seas . vvho can heale thee ; nun. 14 thy prophets have looked out for thee thinges vaine , & which have lost the saltnes : they have not discovered thine iniquitie , to turne away thy captivity ; but they have looked out for thee , prophecies of dispersion . samech . 15 all that passe by the way clap their hands , they hisse & wagge theyr head at the daughter ierusalem . is this the city of which they said : * the perfection of fayrnes , the ioy of all the earth ; phe. 16 all thy enemies gape with their mouth against thee : they hiss and gnash the teeth : they say , we haue devoured : this now is the day which we haue expected , we haue found , we haue seen . ain . 17 the eternall hath done that which he purposed : he hath performed his word , as he ordeined of old time : he hath broken down , and nothing spared ▪ and he hath made the enemy to rejoyce over thee : he hath exalted the horne of thy adversaries . sade . 18 their hart will cry vnto the lord : o wall of daughter sion , powre downe teares like a river day & night : take thee no rest : nor let the apple of thyne eye leaue off . koph . 19 * arise , break out on the night at the first watch : poure out thy hart like water before the face of the lord : lift vp thyne handes vnto him for the life of thy children , which faint for hungre , in the corner of every streat . resh . 20 see ô eternall & behold with whome thou hast dealt thus . should women eat theyr owne fruict ; infants that may be spanned ; should sacrificer & prophet be killed in the temple of the lord ? schin 21 they lie in the streates , * on the ground , yong & old : my virgins & yong men fall by the sword : thou dost kill in the day of thyne anger ; thou dost make a slaughter ; thou doest nothing spare . tau . 22 thou callest , as in a day of assembly , § my feares from round about ; & there was in the day of the anger of the eternall none escaped or remnant . them , whome i could spanne , & brought vp , my enemy hath consumed . chap. 3. aleph . 1. i am the man that hath seen affliction by the rodde of his wrath . aleph 2 me hath he led & caused to go into darknes & not light . aleph 3 he is wholly bent , he turneth his hand against me all the day . beth. 4 he hath made my flesh and my skin wax old ; he hath brused all my bones . beth 5 * he hath built round about me , and he hath compassed me with gall , and wearynes beth 6 in * dark places hath he set me , as the dead for ever . gimel . 7. he hath made a wall about me , that i cannot get out : he hath laid an heavie chaine vpon me . gimel 8 though i cry , and call pitiously he shutteth out my prayer . gimel 9 he hath walled in my wayes with squared stones ; and turned away my pathes . daleth 10 a beare lying in wait , is he vnto me ; a lion in a secret place . daleth 11 my wayes hath he made thorny ; & he hath torne me ; he hath made me desolate . daleth . 12 he hath bent his bow , & set me as a mark for an arrow . heh 13 he hath shot into my reines the shaftes of his quiver . heh 14 a i am become a laughter to all my people : their song all the day . heh . 15 he hath filled me with bitternes . he hath made me dronk with wormewood . vau 16 and he hath burst my teeth with pible stones : he hath turned me on my face in ashes . vau 17 and my soule is cast off frō peace : i haue forgotten the good . vau 18 and i thought in my self , my state is vndone , and my hope from the enall . zain . 19 remember my affliction , & my vexation , worme wood & gall . zain 20 my soule shall still remember them , & pray within me full heavily . zain 21 i will set this to my hart wherfore i shall hope : cheth . 22 it is the mercie of the eternall that we are not * consumed , because his cōpassions are not spent , cheth 23 because they be new every morning , because thy fidelity is great , cheth 24 the eternall is my portion , sayth my soule : therefore i will trust in him . teth. 25 the eternall is good to them that wayt on him : to the soule that will seek vnto him . teth 26 it is good that a man trust & expect for the salvation of the eternall . teth 27 it is good for a man that he beare the yoke in his youth . iod 26 he will sit alone , & be still , because he hath laid it vpon him . iod 27 he will lay his face to the groūd , that there may be hope . iod 28 he will a giue his cheek to the striker , he wil be filled with reproches . caph 29 for the eternall will not cast off for ever . caph 30 for though he make sorowfull he will also haue compassion : according to the riches of his grace . caph 31 for he doth not grieve from his own hart , nor make sorowfull the sōnes of man. lamed 32 to stampe vnder his feet all the prisoners of the earth , lamed 33 to overthrow the right of a man before the face of the highest , lamed 34 to subvert a man in his cause , the lord liketh not . mem. 37 vvho is he that saith , that any thing falleth out , which the lord cōmaunded not ? mem. 38 from the mouth of the highest cometh not the evell & the good ? mem 39 vvhat should living man grudge , any person after his sinne : nun 40 let vs search & try our ways , & returne vnto the eternall . nun 41 let vs lift vp our hart with our handes vnto * god which is in heauen . nun 42 vve haue trespassed and rebelled : thou hast not forgiven . samech . 43 thou hast couered thy self in anger , & dost persecute vs : thou hast killed , nothing sparing . samech . 44 thou hast couered thy self with a cloud : that prayer should not passe through . samech . 45 thou hast made * vs the off-scouring and refuse in the middest of the people . pe 46 all our enemies open their mouthes against vs. pe 47 fear and pit is come vpon vs : ruine & breach . pe 48 my eye runneth with rivers of water for the breach of the daughter of my people . ain . 49 mine ey floweth & cannot ceasse : because there is no rest : ain 50 vntill the eternall looke down & behold from heaven . ain 51 myne eye worketh into my soule for all the daughters of my city . sade 52 mine enemies haue without cause chased me as a bird . sade 53 they haue cut off my life in the dungeō & they haue cast a stone vpon me . sade 54 vvaters swim over my head , i said , i am cut off . koph 55 i haue called vpon thy name ô eternall out of the low dungeon . koph 56 thou diddest hear my voice , hide not thine eare from my release ; at my prayer . koph . 57 thou drewest near in the day that i called vpon thee : thou saydest : feare not . resh 58 o lord thou hast pleaded the cause of my soule , thou hast redeemed my life . resh 59 thou hast seen , ô eternall , my wrong : iudge my right . resh 60 thou hast seen all their vengeance , al their devises against me . shin 61 thou hast heard their reproching , ô eternall , all their devises against me . shin 62 the lippes of * them that stand vp against me : & their meditation against me all the day . shin 63 their a lying downe , and rising vp , do thou behold : i am become b their sonnet . tau 64 thou wilt c reward them , ô eternall , according to the workes of theyr hands . tau 65 thou wilt giue them a bursting of hart : thy heavie curse wil be vpon them . tau 66 thou wilt persecute in anger , & rid d them from vnder the heavens of the eternall . chap. 4. aleph . 1 how is the gold dimmed , how is the pure e cethem chāged : how be the holy stones powred out at the corner of all streats . beth 2 the children of sion the pretious , valewed as the fesse ore , how are they reckoned as earthen vessels , the work of the potters hand . gimel . 3 even the dragons open their breast , they give suck to their whelps : the daughter of my people is like the cruell : as * the ostrich in the wildernes . daleth 4 the tongue of the suckling cleaveth vnto his throte for thirst : the infants ask for bread , none doth break it to them . he 5 they that fed delicately lye desolate in the streats ; they which were brought vp in scarlet embrace the donge . vau 6 and the punishment of the daughter of my people passeth the penaltie of sodome , which was overthrowen as in a moment ; and no handes stayed vpon her . zain 7 her nazarites were purer then snow , whyter then milke ; they were in colour redder then the carbuncles ; they were polished like the saphir . cheth 8 their visage is darker then a coale ; they cānot be knowen in the streats ; theyr skin sticketh to theyr bones ; it is as dry as a stick . teth 9 the slayn by the sword are better then the slayn by hunger . for they wast away perced by wanting the fruictes of the field . iod 10 the hands of the pitifull women seth their own children ; they became their meat , in the breach of the daughter of my people . caph 11 the eternall hath accomplished his indignation ; he hath powred out his hoat anger ; and he hath kindled a fier in sion , which hath eaten vp her foundations . lamed 12 the kings of the earth , & all that dwell in the world , would not beleve that the adversarie should enter the gates of ierusalem . mem 13 for the sinnes of her prophets , for the iniquityes of her sacrificers , which shed within her the blood of the iust : nun 14 the blinde stumble in the streat : they are polluted with blood : that men might not touch their garments . samech 15 give place , ô polluted , they cryed vnto them , giue place , give place : touch not : when they took flight , yet they stumbled vpon others . among the heathē it was said : they shal no lōger haue a dwelling . pe 16 the face of the eternall hath scattered them : he will no more regard thē . they respect not the person of the sacrificers , they pity not the elders . ain 17 even yet our eyes are spent at our vaine help : in our waiting we wait for a nation that cannot saue . sade 18 they chase our steppes that we cannot go in the streates : our end is approched : our dayes are fulfilled : for our end is come . koph . 19. our persecuters are swifter then the egles of the sky , on the mountaines they pursue vs , in the plaine fieldes they lay wait for vs. resh 20 the spirit a of our nostrels the anointed of the eternall was caught in their trap : of whome we sayd , in his shadow shall we live among the nations . shin 21 reioyce & be glad o daughter b edom , which dwellest in the land of huz . over thee also the cup shall passe : thou shalt be drunk & shew thy nakednes . tau 22 thy punishment is accomplished , ô daughter sion : he will no c more cary thee away : he will visit thine iniquitie , ô daughter edō : he will discover thy sinns . chap. 5. 1 remember ô eternal , what hath befallen vs : consider & behold our reproch . 2 our inheritance is turned to strangers : our houses roaliants . 3 vvee are become orphanes , fatherles : our mothers are as widowes . 4 our water doe we drink by money , and our wood cometh by price . 5 our necks are vnder persecution : we are weary ; we have no rest . 6 vve gave our handes to egypt , to assur , for to be satisfied with bread . 7 our fathers haue sinned ; they are no more ; we beare their punishment . 8 servants rule over vs ; none rescueth from their hand . 9 by our liues we get our bread ; for the sword of the playn fieldes . 10 our skin is as black as an oven : for the burning of hunger . 11 they defile the women in sion : the virgins in the cities of iudah . 12 the princes are hanged by theyr hand : the persons * of the elders are not honoured . 13 the yong men they take to grind : & the boyes fayle vnder the wood . 14 the elders have ceased from the gate : the yong men from their songes : 15 the ioy of our hart hath ceased ; our dance is turned into mourning . 16 the crowne of our head is fallen ▪ wo now vnto vs that we have sinned . 17 for this our hart is sick ; for these things our eyes be dim . 18 for mount sion which is desolate ; the foxes walk vpon it . 19 thou ô eternall continuest for ever ; thy throne from age to age . 20 vvherfore doest thou forget vs for ever , and forsake vs so long time . 21 turne vs , ô eternall vnto thee , & we shall returne : renew our dayes as of old . 22 but thou hast greatly hated vs : thou hast bene exceedingly angry against vs. of foure repeated verses . turne vs , o eternall vnto thee , & vve shall returne : renevv our dayes as of old . the verse 21 is one of the foure which in the massoreth bible are printed as a postscript for better memory : an other is the last save one in ecclesiastes : an other the last save one in esay : the fourth , the last save one in malachi , as i noted vpon ecclesiastes . these sayings conteyne the main of the writers . that in ecclesiastes biddeth vs looke for all happines in the world to come : that of esay telleth how all moyses policy shall end . that of malachy sheweth how iohn baptist shall begin the new testament . and this of ieremy telleth that god will begin a new state for his people . vpon that they studyed in babylon fifty yeres : and they made themselves a golden age : knowing that the kingdome of christ was in suffrings . afterwards they are plainly told of the true kingdome : & be renued , as of old . this verse was geven in the beginning of the captivitie for a comfort that way . finis . notes, typically marginal, from the original text notes for div a15997-e250 a iehoiakim was caryed to babel , in the first of nabu : & daniel , ananias , misael , & azaria● with other yong nobles . da. 1. and iehoiakim was suffred to returne to his kingdome : being made a servant tributarie to the king of babel . b affliction is night . as es . 21. three yeares iehoiakim served the k. of babel . that time was night : three yeres he was vexed with forces of chaldeans syrians moabites ammonites . and that was a darker night . c egypt and tyrus & other near nations , which afterwards resisted babel 35. yeres . yet they left ierusalem to be taken of nabuchadnezar after a small siege . d in th' eight of nab : with k. iechonias & mar dochai then a childe , & ezekiel , & many who thē saw salomons temple , & lived till aggei asked them , of it & zorobabels ▪ ag. 2. and many thousands : all saving the poore . and againe when the remnant is captived , after full bondage & sorow . besides in the booke of ester letters went into 127 countreyes against the iewes , & againe for them . and the chaldean scattered thē not : wherfore we must vnderstand that many beleeving their conntrey should become vnder babel fled into other coutreyes . and of them might they bee who made the synagoges in corinth & rome . e they sighed not for killing the prophets but for the punishment . f as mardochai : who was actiue in esthers dayes : ester . 10. & was caried to babel 62. yeres afore babel fell . so he must liue 85. at the least ; though he were 〈…〉 ived , in his cradle . g all settled comon weales are called daughters in the scripture ; as daughter babel , ps . 137. so rome is pictured a woman apo. 17 h this prophecieth how in babel they will mourne for desire vnto their feastes : which in their land they would not keep aright and the chaldeans will skoph their sabbatismes , as did long after horace , ovid , and other poets . & tully too : deserving to haue his head cut off and his tongue pricked , as he had . the ps . 137. commenteth vpon this verse . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nydah . such vncertainty of place as cain had gen. 4. wandring from place to place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth of purpose this word , 1 cor. 4. 11. k ier. ch. 2. hādleth this at large . the trope meaneth idolatry . l deu. 32. o that they were wise , & would remember their last end . moses spake of this age . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apoc. 18. n that is : they shall beare no office in thy comon weale . they are ammonites and moabites . deut. 23. 3. they come now even into the temple where onely the levites should come . o this speach is a prophecie of the famine that should befall the city , in the last siege : which began in the ninth of sedekias . then nab ; compassed the city with siege , vntil the eleventh yere ; when the famine was exceeding great , & the people of the land had no meat . 2. k. 25. 1. though two captiuities were past , & none were left but a remnant of poore , & ezekiel in captivity prophecyed that sedekias and his companie should come after the former , & ieremie still in ierusalem commented in sermons vpon his lamentations , all this moved not sedekias & his nobles . for they knew not the kingdome of christ : that it was for the world to come ; & knew that an eternall throne was promised vnto david . 2. sam. 7. & 1. chro. 17. so still they made their belly their god. phil. 3. and to this day the thalmudiques say ; in r. moses ben mamony tom. 1. tractat . poenitentia : perek or section . 9. all the good thinges vvhich the prophets prophecied vnto israel : they are onely body thinges , vvherein the body shal be benefited in the dayes of messias ; vvhen the kingdome shal be restored to israel . moses foretold deut. 32. that when they became fat , grosse , and burly , they would forget god that made them , & contemne the rock of their saluation . and esay ch. 6. recordeth that to haue come to passe : & rambam tract . poenit . recordeth the sinne there to be sin against the holy ghost : wherein god would never give repentance . as they could not repent : to give ever at the siege : but they dreamed still that egypt would help ; but ieremy lamenteth that their folly : so for the second destruction , they beleeved not the angel dan. 9. that telleth againe and againe that their city should haue a final destruction . but when s. stephen , act . 6 & 7. told the same , & had in his faco like the angels brightnes , they stopped their eares : & would neither hear nor see . and who would haue thought that saraias the high sacrificer , & father of good esra should conspire with the rest to damne ieremy for a false prophet , because he told of ruine to the temple , & implements : & of the new testament . but man sold into sin cannot see , where god openeth not the eyes . and here the spirit teacheth the godly to grone with sighinges vnspeakable . daniell full of grace honoureth this verse ch . 9. thus : it hath not ben done vnder all the heaven as it hath bene done to ierusalem . p the cities of iuda brent by the chaldeans . q the yoke of the law was given to teach how sinne abounded . so seing they humbled not themselves before god , to walk better in his holy covenant , all the curses written in the lawes of moses came vpon them : when from the yoke of the law , which these fathers could not bear , they yoke of their trespasses galled the neck . when dan. ch. 9. confessed this much : the angel gabriel teacheth him of the easie yoke of christ , named so : math. xj . and that oration of the angel gabriel is no lesse to the old testament then the sun is to the sky . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. paul expoundeth this strange ebrew with as strange greek : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : eb. 12. sin that cunningly wrappeth about . and this he meaneth that the glorious wisdome of moses law , which standeth for the marrow , still , but not for the outward , sabbat , circumcision tabernacle , & other rites of levy , this blinded them , who would not looke vnto christ the end of the law ; that god from the law plagued them , & made the law , held as their table , to be their trappe : seing they would not enter into the rest of christ : where baptisme , and the lordes supper are no burden . s. paul calling the ebrewes being in the errour of sedekias times vnto ieremies lamentations , closly warneth by the former destruction , a second as a deluge : when the apostles preaching hath had forty yeres as ieremies when sedekias & his went into the wildernes of the heathen . the thalmudiques traditiōs to this day , are their sinnes , platting themselves as the boughes of a tree , or the nerves of the elephants coddes . iob 40. 17. whence ieremy borowed his word , which s. paul gaue to gracia . ſ neck signifieth as in abak . , 3. the highest townes of state . when iosuah conquered chanaan . such was ierusalem to ieremies dayes & s. paules . t whē nah : caryed away all the men of warre , & all the nobles , & iewellers , in his eight yere 2. k. 34. u when the kings of the earth assisted nab : to be siege ierusalem ; craaesus king of lydia might well be one of them . old herodotus noteth his familiarity with the king of babel . god would haue kings to know ierusalems fall by babel , that when they should hear of babels house of nemrod fallen , by iapheth and sem , & proclamation to send home the iewes by subsidy of 120 nations ; they might listen when god in christ would pity the world for that liberality to his people . x dā . ch. 9. expreseth this whole sentēce . y egyptiās , ezek. 29. resisted babel , as well as iuda : but promising help they durst not performe it . as in many places ezekiel telleth , 30. & 31. & moo . also though wee have no record of confederacy betwixt iudah & other enemies to babel , reason telleth that all of one danger at the first , ioyned league : these were confederate with egypt , ezek. 30. cush , put & lud , & all arabia , & cub or barbaria . these , as haters of ierusalem partly for feare of nabuchadnezars greatnes , partly of hatred to gods trueth , for sake ierusalem , while nab : besiegeth sedekias : ezekiel ch. 29. & 30. prophecieth against them . z iob. 16. 16. a deu. 32. they shal be brent with hunger & eatē vp with burning , & bitter destruction . without , the sword shall robbe : within shal be fear . s. paul 2. cor. 7. 5. calleth moses & ieremy both into minde : saying : when we came into macedonia my flesh had no rest : vve vvere alvvayes in distresse , vvithout vvas fighting , vvithin vvas feare : thus divinely honoureth he the songes of moses and ieremy : as having tbeir wordes still before him , ioyning moses prophecy with ieremyes story : & shewing how the apostles were vexed in the world , as ierusalem of the chaldeans . b namely tyrus , reproved of ezechiel for ioyance at the fall of ●erusalem : which tyrus is there told of ruine . many yeares it was besieged of nab : & taken at the last . other nations vntaken yet , but told ier. 25. that they should serve babel , they also hated iudah ; concerning whome this prophecy is vttered . b namely tyrus , reproved of ezechiel for ioyance at the fall of ●erusalem : which tyrus is there told of ruine . many yeares it was besieged of nab : & taken at the last . other nations vntaken yet , but told ier. 25. that they should serve babel , they also hated iudah ; concerning whome this prophecy is vttered . c the first alphabet row is ended in the prophecy of ending the wicked kingdomes which should be brought vnder babels yoke : to shew that all these troubles are in gods providence setled in most exquisite order for his iudgments . d foure hebrew names of god are onely vsed in this book : iehovah , the eternal , in ech chapter : & is accompanied with adonaj : abrahams stay , with a note of trinity : ( gen. 15. ) lam. ch. 1. 2 , 3. and in the third also , with el : mighty , & once in a most fit argument ; & with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most high , twise ; wherin ieremy complayneth against the high states of iudah , vnto one whome they felt higher & mightier . in the fourth and fift , iehovah : performer of promise from eternall purpose , onely is vsed elohim the exact mighty iudge , only vsed gen. 1. & elswhere most vsuall in story , is not at all in this book : where the prophet sheweth how god in will remember mercy ▪ to make the iewes in babell a golden state : & not enter into iudgement to consume them . a translater , vnmindefull of fit english for ech , will blinde his reader . e eb. swallowed , & vsed as here , iob. 2. f deut. 28. & amos terme of davids tabernacle ch. 9. is here . g es . 25. h ps . 89. where the whole psalme handleth this matter : that salomons kingdome was but vanitie : & that of messias is in heaven . i ps . 75 , 12. k ps . 89. l deut. 33. m 2. k. 25. n deut. 28. o esay 29. hath the same strange ebrew for this matter . p ps . 76. 3. the temple , & so in the chaldy here . q this was the maine point whervpon koheleth wrote that all things vnder the sun were vain . and for this the atheist ioakim brent the lamentations : whervpon god told he should have the buriall of an asse : & that none of his seed should sit vpon davids throne : & expresly that iechonias should dy childelesse . as to this houre our learned over europe cannot beleeve ieremy 22. & s. luc. 3. for that , so in ieremyes dayes men could hardly beleeve this : & for this the sacrificers condemned ieremy too . so hard a matter it is to despise the world : & to looke to the kingdome of heaven . and further large commenting i shall not need . the learned in i brew vpon a warning may by mine examples search how still from other holy writers ieremy fetcheth his phrases . * ro. 2. * eb. corne . * ps . 48. * eb. kumi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marc. 5. 41. deut. 28. * deut. 32. § ps . 31 14. ier. 6. 25 20. 3. & 10 & 46. 5. & 49. 29. ieremy telleth his own misery : after wicked ioakim brent his lamentations , and sought to kill him , & ●a●uc & he prophecieth how he shal be vsed by the sacrific●rs wickednes in sedelias times : this chapter was added to the first book . * ier. 32. * ps ●43 . ier. 38. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. cor 4. we are made a spectacle of the world . * ps . 64. 7. a mat. 5. mat. 6. * el. eb vsed but here : for all the lamentations . s. paul translates this . 1. cor. 4. * himself , & baruc , & vriah . ier. ●8 . 6. ier. 38. * the sacrificers that held ieremy guilty of death for saying that babell should destroy the citie . ier. 38. a ps . 139. 2. b they thought it so strange that salomons race & kingdome should fall . c s. paul translateth this verse against alexander the copper-smith . 2. tim. 4. d ieremy ch. 24. told how the men of the third captivitie should come to nothing . and ezekiel prophecied onely in their dayes : but they would take no warning . this threefold alphabet endeth in their threefold & absolute destruction . yet ezra was of that captivity . but an infant . and of anathoth cursed by ieremy , by repentance 128 returned . ezra , 2. e one name of gold in eb. * iob. 39 14. a iosias : the king : kild by pharao necho . b frō esaw to the herodes edom hated iacob . & no lesse then ten prophecies are against them : as barbinel noteth vpon obedias . c as in dan. 9. 490 yeres they held their land in gods favour . * deut. 28. 21. an exposition vpon the lords prayer, compared with the decalogue as it was preached in a sermon, at oatelands: before the most noble, henry prince of wales. aug. 13. anno 1603. vvith a postscript, to advertise of an error in all those that leaue out the conclusion of the lords prayer. also, the creed is annexed, vvith a short and plaine explication of the article, commonly called: he descended to hell. by hugh broughton. broughton, hugh, 1549-1612. 1613 approx. 77 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16985 stc 3867 estc s114812 99850035 99850035 15218 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase 1, no. a16985) transcribed from: (early english books online ; image set 15218) images scanned from microfilm: (early english books, 1475-1640 ; 656:16) an exposition vpon the lords prayer, compared with the decalogue as it was preached in a sermon, at oatelands: before the most noble, henry prince of wales. aug. 13. anno 1603. vvith a postscript, to advertise of an error in all those that leaue out the conclusion of the lords prayer. also, the creed is annexed, vvith a short and plaine explication of the article, commonly called: he descended to hell. by hugh broughton. broughton, hugh, 1549-1612. [6], 34 p. s.n., [amsterdam? : 1613?] place and date of publication conjectured by stc. "a posthumous publication."--stc. "probably printed at layden at the pilgrim press or in aberdeen by edward raban."--folger shakespeare library catalogue. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -early works to 1800. sermons, english -17th century. 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-10 robert cosgrove sampled and proofread 2005-10 robert cosgrove text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an exposition vpon the lords prayer , compared with the decalogue , as it was preached in a sermon , at oatelands : before the most noble , henry prince of wales . aug. 13. anno 1603. vvith a postscript , to advertise of an error in all those that leaue out the conclusion of the lords prayer . also , the creed is annexed , vvith a short and plaine explication of the article , commonly called : he descended to hell. by hvgh brovghton . to the christian reader grace and peace . having in my custodie ( christian reader ) a coppie of m. broughtons sermon on the lords prayer : i found it upon perusall , to conteine the summe of all divinitie : especially being so fitly compared with the decalogue , which maketh the sence more heauenly , and the harmonie more sweet : and being composed together with much plainenes and brevitie , and also garnished with much learning from the auncient rabbins , which the new testament alloweth : which when i had wel considered , i began to reason with my self , why so worthy a worke should be hidde from the world , and not rather be communicated to all , for the common good of all : especially considering that it was his continuall desire , & constant endeavour ( not to hide his learning , but ) to spende him self , and his whole estate , in the service of christ , by advancing the gospell , and expounding the holy schriptures , both the historie of them , and also the doctrine of them . and first , for the historie of the scriptures , he composed it , in a most plaine and profitable manner , into one short viewe , which he called a consent of scripture : and herein he did carefully explaine three necessarie circumstances , that is to say , tyme , place and person : without the knowledge of which circumstances , the historie of the bible can never rightly be understood : and therefore with great paynes , and no lesse learning , he made many severall treatises , upon these three circumstances ; first , proving the truth of them by scripture : and secondly , in defending of that truth , against the manifold errors of former writers : and also against the manifold cavilations of sundry late opposers . and therefore all those that upbraide his learned paynes with the terme of needlesse genealogies , and unprofitable chronologie , they are worthy to beare the burden of their owne ignorance : for howsoever , they thinke in their owne conceite , they know much , yet in deede & in truth they might know more , to their greater joy and comfort , if they did not despise the holy rules , ( i meane the afore-named circumstances ) wherewith god hath garnished his blessed word , as a speciall help to guide everie wise hearted reader in the true understanding of the same . and secondly , this learned divine of blessed memorie , hath also declared his speciall loue to the church of god , in adding much help , for the better understanding of the doctrine of the bible : although his manner was not to make large common-place bookes : because the most writers doe imploy their paynes about it : therefore he thought it more necessarie to imploy himselfe , in giving rules for the true understanding of the scriptures , and for the right expounding of some common places , wherein many writers doe not agree , because the scope of the scriptures is not rightly understood : and therefore he hath giuen us warning , how to understand many common places : as about predestination , & the sufferings of christ : and about the article , commonly called christes discent into hel : &c. also he speaketh much , and to great light , upon the mysterie of the holy trinitie , and of the incarnation and resurrection of christ : as also of the fall of man , and of the great mysterie of our redemption : and of many other weighty poynts : as appeareth in this insuing treatise : and in many other of his works : as in iob , ecclesiastes , daniel , and his large commentarie on the appocalypsis : &c. now if this be true , as it is most evident in the aforenamed books , then it should stop the mouthes of all those , that slander his learned paynes , because say they , he teacheth no sanctification : but they doe litle consider , when they say so , that the ground of sanctification consisteth in the holy and right knowledge of the word of god , which must first be seated in the minde & conscience , before it can be practised in the life and conversation . o but , say some , his writings are not worth the reading , because they are so difficult & hard to understand : i answer with s. peter , that many things are hard to be understood in pauls epistles , 2 pet. 3 , 16. shall we therfore not count them worth the reading , because they are somewhat difficult ? no , no , god requires the paines of the mind for the understāding of his word , for it is a treasure hid in the ground , & therfore they must take paynes to digge for it , that will haue it : so if men could but endure the paynes of the minde , they would speake more reverendly of this mans writings : but because men loue such ease , they cannot see the drift of his writing : and therefore well may his great learning lamente , because so fewe regarde it : for it is almost sollitarie and unknowne to his owne nation , because fewe doe knowe , what his learned paynes may further , which is more precious then rubies : yea , therefore , his knowledge doth powre teares downe her cheekes , because shee is understood of none . but i would to god , that some learned man would take the paynes to contriue al his workes in to one volume , that so his great learning might not perish in oblivion : but that the ages to come may haue it in record for their help and furtherance in divinitie studies , who wil doubtles reape more fruit by them , then we doe , by reason of our vnthankfulnes , and so the god of all peace be with thee christian reader ; and the lord giue thee understanding in all things . amen . the wise wil vnderstand . dan. 12. a sermon on the lords prayer , preached at oatelands , before the most noble henry , prince of wales . to the kings maiestie . i present vnto your highnes , an exposition of the l. prayer , recorded in s. mat. 6. euen as i spake it for summe of matter . many were desirous to haue it printed . and for that i thought your maiestie the fittest judge , for the commoditie of your people . for a rabbin who wrote from constantinople seuen yeere agoe , to be taught from england , i would print it in ebrew , if your maiestie will giue me leaue to goe to germanie , where my librarie yet is ; and some works which our printers can not set forth for want of skil & letters . and i most humbly craue leaue to goe thither , & to print for truth of religion , all that my occasions suffer , for english , ebrew , & greeke . your maiesties subject hugh broughton . our speach with god requireth all the grace that words can afford : and because of our selues we haue no skill that way : the sonne of god teacheth us , what words we may safely use ; and declare that the holy spirit was out teacher . so we may judge by the light that god planted in our soules , when we came into the world : by which we may trye , what is light , and from god : and what is darknes , and from satan . when god speaketh , he speaketh to the heart of all men : and as an hammer breaketh stones , so his word maketh hearts to yeeld : that appeareth in all parts of gods word , specially in this forme of prayer . it hath the consent of al natiue light , for the open phrase ; & more nerely of the iewes scribes for divinitie , and truely the summe of christianitie : euen as the two tables had of old . the law commandeth all good : and here we craue grace for to doe all that is good : that we may hold god to be our god , and only * : that we regarde him as not resemblable by any image , but as dwelling in light that none can come to ; nor imagine what should be like unto him : that we neither thinke nor speake lightly of him , or of his word , that teacheth of his nature ; but haue skil to honour his name : that we may rest from our owne works , and keepe a continuall sabbath to him : having his kingdome amongst us : as on high he maketh peace , and the mightie angels doe his wil. these petitions we make for those things which concerne gods honour principally . then follow others for our necessitie : that we haue a moderate portion , & neither want in scarcitie , nor abound in superfluitie , but such as serveth our houshold : that the officers as fathers , and the rest as brethren and children may liue together without sorrow and distres . now , our sinnes make a partition between god and us : by rancor , lust , theft , untruth and avarice : therein , we craue pardon and gods lenitie , as we be soft to such as use as amisse . and confesse our owne weakenes under the aegyptiacall slaverie of satan : and under tyrantes : such as the iewes felt by babel , madai , iavan with seleuco-lagidae ; which as four beasts made a sea of troubles , till christ brought his kingdome , power and glorie over all the world . this in summe the lords prayer hath : and the two tables haue the same ; and as the tables be answerable one to the other , so is our lords prayer unto both . the law commandeth all that may be knowne on done : and this prayer desireth full grace for so much . and as all the fiue books of moyses , yea , & the prophets , are but a commentarie upon the law : so all the new testament is a commentarie upon the lords prayer ▪ and both are pure as silver tryed seauen tymes in a vessel of fined earth : wherefore we must examine what is drosse here , ( by our corrupterror ) and remoue all such from the pure metall , that is from god. and we shall neede fire of tryall , for the hebrews , the old scribes and rabbines with their side , who haue continued over the world , a great part of them dealers with the law , and to which tenor of speach the new testament if fitted ; they hold the phrases all , as all the termes of the law , no lesse then we doe : but they deny the powre of them . therefore they must be better examined : and that will we doe by gods helpe in this sorte . first , considering the knowledge and honour of god● next , our neede and distresse : and still compare the lords prayer with the dealogue . our first speach here , is of god : how , we doe acknoledge him : we say , o our father : much try all there must be of this world , before the pure meaning appeareth . the heathen philosophers could say ; zeup●te● iupiter , the father 〈◊〉 yet they were godlesse in this world . also the iew sayth good words from holy moyses , but not 〈◊〉 understood : thou art our father , isa . 63● 10. and againe : is not he thy father● de●t ▪ 3● , ● . yet both these sorts petish for ever because they knowe not the father . now , the first degree of father is most holy in this sentence : there be three , the father , the word , and the spirit , and these three be one : so the father is relatiue to the son , called the word , as in prov. 30. who went up to heauen , and came downe , who gathereth the winde in his fist , who bound up the waters in a garment : who hath set the borders of the earth : what is his name , and the name of his sonne , if thou knowest it . here we haue father in the highest degree , and the sonne coeternall : who with the spirit aeternall , all three , one infinite nature created the world . they that misse of fatherhood in this sense , knowe not god : and they can not be saved . in another sense , father , is the ateribute of god , without distinction of person , as iehovah ( in ebrew ) & elohim : which two names must be expounded , that all three may be better understood . elohim is the first name , that the creator of all hath in the scripture : and in notation it betokeneth mightie , and in forme a pluralitie ; el-hem one mightie nature be they. they iew , rabbi bochai upon gen. 1. confesseth so much , and bringeth the like mysteries from , eccles . 1● . remember thy creators in the dayes of thy youth . &c. and from isai . 54. iehovah thy makers . of old tyme the scribes of doctors of iehuda held the trinitie , untill stubbornenesse against the redeemer drew them to extremitie of blindnesse : since , they disturbe all , and they bred arrians . but the old rabbins held it not strange to heare of father , sonne , and holy spirit , in the vnitie of godhead , and in elohim , el-hem one mightie nature be they . iehovah , likewise is of them held in most high and holy reverence : and where christ the great god sayth , deut. 18. thou shalt perfect with iehovah thy god , he sayth , matth. 5. ye shall be perfect euen as your father in heauen is perfect . so we see father to be used for iehovah . now , the terme iehovah must be considered : though no tongue can tell fully the force of it ; being , and giving the being to all things , and ruling all in order , and performer of promise , doth it betoken . in the narration of moses , how all the frame of the world was made , still untill the whole host of heauen and earth was finished , the name elohim only was used : but when the perfect being had appearance , then the creator is termed iehovah elohim . s. paul translateth it , who only hath immortalitie , as elohim , who is only mightie . eusebius hath from some ancient grecian , the sweetest epigram , that ever was made , which can not be referred to my knowledge , but to iehovah , though in greeke it can not be sounded . thus it standeth as from god speaking of himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . seauen sounding letters prayse me god the great and eternall : the father of all things , that never is wearie . and i am the immortall viole of all things , which tune the concent of the heauenly melodie . some holy iew that respected , the thrice holy name iehovah , seemeth to be the father of this epigramme : ( as they had of auncient tyme verie learned men in the greeke tongue ) cited in clemens , eusebius , and in anthologia . now by this which hath been spoken , we see the terme father , the terme elehim , and iehovah , how they be all one . also that iehovah is spoken of christ , isat . 6 , 9. and iohn 12 , 41. doe shew : and that christ is iehovah , euen the talmud granteth from ier. 23 , and againe 31. i wil raise unto david the brightnes the lust : and the name by which they shall call him , is jehovah our righteousnes : so we see how the first word in holy prayer , & of the decalogue , to be all one . here we acknowledge the true god , the eternal of nature and counsel : creator and governor of all things : and holy iustice , and unspeakable mercy : and all truth in all 〈◊〉 honoureth these names● as errors and haeresies , argue their authors not to knowe the name of god. now for the terme father , in respect of creature , wee must weigh the use . the starres ( the angels ) be called the sonnes of god , iob. 3. 8. when the morning starres were glad together , and the sonnes of god shouted . so the angels , which were created with the light the first day : they are the sonnes of them ; the mightie , the trinitie . these angels saw the frame of meteores , and distinction of waters , fish , fonles , and beasts , how they could not serue their turne . and when man was made , though of the slime of the earth , yet in soule equall he was to angels , in wi●re to giue names to creatures . and therefore , when god gaue his angels charge to serue man , that he should not hurt his foote against a stone ; all should haue knowne , that he made his angel spirits , and his ministers a fla●●● of fire . but some of them disdained to marke , how all was made for man , and rebelled against iehovah e●ou●m ; & disturbed all the course of wisedome , and brought man to rebellion , and all the creature subject unto groning : wherupon a new course is manifested ; that the sonne of god should take the nature of man , to be our brother , that god might be his father , as he is man , and ours for him , who came to performe obedience unto death , to giue life : presently for our soules passing hence to heauen when they leaue the body , as he through the vaile of his flesh entred into the joy of the father : and they who stubbornly deny that , can haue no hope of salvation . and by his resurrectiō our bodies shal arise in the later day ; al of both sots : as in our death of body al soules returne to god that gaue them , to abide judgment for every hid thing good or evil . on high , be places of light and joy , called heauen : on high , be places of torment called hell : the separation is large enough , that the one can not passe to the other . the general name is cōmon to both , the world of sovls , to the iewes , who knew that all soules ascend out of this world : & hades , or unknown place , to heathen , who knew not any thing out of this world , but thought , there were beyond the gates of the sunne , as homer speaketh , or out of the light of the skie , places of distinct state , garden for the godly , and tartarus prison for the wicked . then heathen took not heauen as we doe , for a place of gods glorie , out of this world , but for some part of the starrie skie ; as iustin martyr disputeth against them . but the scripture lifteth us aboue the heauen of the aire , and heauen of starres , into a third heauen : unto that our lord w●nt from the crosse : unto that s. paul was taken up : and all saythfull shal haue a tabernacle there , when this earthly dwelling is dissolved . the thiefe knew , that our lords soule should goe hence thither as all just : and our lord doth confirme him therein . this course the creater tooke , taking our nature unto him , to be our brother , that we may by his spirit cry , abba father . in this sense we cry abba father , and elohim , and eternall , and o thou that hearest prayer , unto thee shall all flesh come . israel felt by an outward blessing of deliverance from egypt , the spiritual deliverance from hel , by iehovah , the eternall : which none other could performe , that he should be their father , and they should haue no other elohim , mightie defender but him : & that he only should be the hearer of their prayer . and thus the terme father , and iehovah , and elohim , our mightie iudge and defender , sound one and the same thing . we trespasse deadly , when we pray to any other against the law : him only shalt thou serue ; upon which law , the scribes sitting upon moses chaire , say thus : we haue bene taught from age to age , that this worship is prayer : david confirmeth this , saying : call upon me in the day of trouble , and i will heare thee : and thou shalt worship me : and our lord more expresly in this chap. when ye pray , pray unto your father which is in heauen . and neither the holy apostles ever , not the common iewes at this day , in their synagogue , pray but unto the creator . the iewes know him not : yet hold the generall of praying , only to god , as the holy doctors , simeon , zacharie , and our lord his kinred in s. luke chap. 3. and matth. 1. professed openly . and as he that sacrificed unto any , but unto god , was to be destroyed as cursed : so , the greater subduction of honor from god , maketh one more cursed . but prayer is more then sacrifice . therefore the giving of the greater to a creature is more cursed . by this , the pseudo-catholiques must confesse they haue no hope of salvation : darkening knowledge by words wil nothing help their turne : their heart telleth them that they haue small hope in god , that seeke to creatures : whereas god dwelleth in light , that none can come to : & creatures know not the heart of man , nor how god pittieth or hardeneth , to shew his most wise government of the world . so they can not call upon him , whom they knowe not : and misse of the true father , as bastards : and they misse wilfully : and grope like the blinde at noone day . now the terme our , protesteth , that we will haue no other elohim , but him : none other patrons for our life and soule , but him , who is our creator : by him we came into the world : to his providence only we commit our state : his angels pitch their tents about us , when he commandeth : but not any our supplication to them . when abraham with his owne family fought against four kings , he trusted only in god : and as god would , the angels fought for him ; not by any prayer unto them : neither did he pray eure unto adam , or henoch , whom he knew to be in paradise : but made god only his iudge . on earth ciuil magistrates be elohim : and the angels also be so called , as psal . 97 , 7. let all the elohim worship him . but for civil officers , so farre they must be followed , ( euen the heathen ) as they hold the law of nature . in assemblies of gods people , which may make judges of their owne ; it is unlawfull to plead before infidels : moses bxod. 18. telleth that ; where the rulers must be men of religion towards god : & also the talmud teacheth the same : and god confirmeth it , 1 cor. 6. saying , dare any of you plead before infidels . but here come doubts , because god sayth : thou shalt make unto thee , a king of thy brethren . the iewes held it unlawfull to obey heathen : and often rebelled against oth : as did zedekiah against nebucadnetzar : and theudas and barcosba against the romans : yet the talmud taught : that whē the iewes admitted once the coine of any prince , therein they acknowledged him their governour : and our lord confirmeth that acknowledgment , upon the image & superscription of caesar . and full often doth s. paul teach , that obedience , & s. peter omitteth not the same doctrine : both foresaw , that as the iewes rejected governours , because they would judge in their owne lawes : so in tyme scholers would among us : pretending that politicians in heathon studies were not fitt . but christianitie having no new matter , but the incarnation of the angel of our covenant , the eternall king of glorie , and his resurrection : having , i say , no new matter but that , wherein the world would staggar , suffereth not scholars to beare such sway : but requireth others , politiciās always to be bishops in their paroches , to censure the messengers of the church ; who should read learnedly the bible : ( which few can doe , and which labor spendeth all a mans youth ) and all the sage should speak upon request : and the rest judge . in such assemblies , one day might open all the bible : while plaine matters be only touched , and only difficulties be handled . but men loue darkenes : and will haue other elohim then god willeth . and wheras god sayth : thou shalt not make unto thee elohim of , gold , elohim of silver . the scribes sitting in the chaire of moses truly conclude , that governours that buy their places , fall to be elohim of gold and silver . and episcopi of elders in policie of gods people made by money , may no more be honoured then an idol . the heathen knowen slaues of satan had outward obedience , till god by civill policie , and constantinus might did fell them : and so elohim of gold may haue in courts , but as men ha●● of all true hearts ; and men hateful unto god , as idols . but the true officer is worthy of double honour : as the prince theophilus to whom god , dedicated two parts of the n. testament : that all should follow such a bishop , and haue no father , nor rabbi , but god and his vicars : wherof kings & rulers are the chief episcopi and elders : and the readers of the word , which should be or rare skill : yet are superiors only in diligence . al iewes townes had ros ielibah , an head of their councill , episcopus , tzophe : as antigonus successor to alexander macedon , was holden tzopheh , or episcopus of asia . but none of the iewes episcopi ruled saving for one voice ; and so farre he was elohim . when ananias went further , s. paul gaue him over to gods eternall curse : and he and his sonne eleazar authors of rebellion , brought ierusalem to be iebus againe , and troden down , while they knew not elohim . and thus much for the names that warn of right knowledge of god. for god his honour two warnings are giuen : the one for the eyes , the other for the tongue : but both depend upon the heart . now god dwelleth in light , that none can come to : and would by the frame of the world teach us of his eternall powre and godhead . but our sloth , admiring the creature , will worship him by that . so the stars were heathens gods ; so the forme of a mans bodie is the papists : against that , christ engraved the law in stone : thou shalt not make unto thy self any grauen image or likenes of any thing , that is in heauen or earth , or the seas , which the shore keepeth in the lower chanel . god requireth the paynes of the minde to thinke upon him , and to follow his word : and none of that course can abide idols : neither did idol-knights ever admire gods nature or loue his word . nothing in the aire , our next heauen , or among the starrie heauen , is like unto him : but we must ascend into the third heauen , aboue all this visible world , unto an unspekable light , to think wel of god : and in that light god is invisible , and thence bringeth his hid counsels into light , for them that in minde worship him : others be batts and mould-warts . and when we say , that our father is in the third heauen , we proclaime rejection of all that worship images , as not being the children of god. so we here goe aboue all eye-sight : and ascend in our minds , aboue this visible world , unto the world of soules : whither all ascend , either to joy in the light of god , in heauen , and paradise : or to woe of darknes of hell and torment . all that in light of minde wil not ascend to heauen , shal ascend to the throne of god to heare condemnation , & to haue on high a place of woe for ever and ever . in the dayes of enosh men corrupted the calling upon gods name , giving starres his glorie : but the flood taught them the penaltie , when their bodies became wrinkled by waters : and their spirits went up to eternall prison . so babel was built to the worship of stars , because men that made their bellies their god , would , and could not with their heavie hearts ascend the heauens , but by tongues exhorted unto idols name , & easie devotion : for that , god did cutte them off from adams tongue , and hope of his life for ever : saving the few that would endure the minds paynes , to search how god in christ reconciled the world unto himself . and god so hated the heathen , that he gaue by moses an hedge of lawes to keep israel from amitie with them : euen for the verie powling the head , that they should not be like the arabians , as maymony full well expoundeth that law , levit. 19. and all should still shunne the garment polluted by the fleshly minded men . a further paynes of the minde , is required for the honour of god : to sanctifie his name : and the law forbidding to take his name in vayn , includeth that in a commandement , now all gods doctrine is called his name : all holy speaches of him : in his law shal the nations trust . isa . 42. in his name , sayth matth. 12. the attributes , elohim , iehovah , el-shaddai , adonai , ●ah , tzvr : the mightie , the eternall , the all-sufficient , the stay of the world , the giver of life and breath , the rock , & such : these are abridgements of the bible , and the bible a commentarie upon them . so , by name , all holy doctrine is conteyned : and we pray for knowledge in it ; as the law maketh all guiltie , that taketh his name in vayne . herein standeth the greatest care of true christian policie : how all congregations may haue many bishops to sanctifie gods name : to know the truth , and to speake it with fear and care . in this standeth only the joy of our soules : and it were better for us , that we were never born , then to misse of this : for the price is gehenna . while the families , that hoped in christ were few : that one bishop might teach them , the law was not written : sem , arphaxad , selah , heber , abraham , and his sonnes by returah , ( whence iob was ) isaac , iacob , ioseph , taught theirs the redemtion by word of mouth , & equitie by the law of nature . but when israel multiplied , a few suffised not to be bishops , then a law was written : and all israel fortie yeeres had leasure to learne it . and levites were the common bishops in the land : as bishop eleazar , speciall one . pakid , a man of charge , is episcopus in the lxx . & 1 timoth. 3. but not levites onely were learned . al paroches through the twelue tribes had their doctors of their owne : and all of israel often , and no levite : as some were only of levites in their 48 townes lotted to levi : and the high councill might be all of israel , or all of levi , as it should fal out . the synagogues or paroches had nothing to doe with sacrifice : nor had any ceremonie of levi : no cope of linnen , as aaron , neither linnen : only one shirt , a girdle , and a cappe , as levites in the temple . neyther might they any more imitate aharons attire , then they might sacrifice there . in their synagogues they read the law , and all saving hand-laborers , thrice a weeke from childhood frequented divinitie-scholes . of them the chief were chosen to rule , and to teach after angelus ecclesiae had read : or they might by sage leaue read : after reading , the chosen to rule : and to teach , called elders or bishops , desired the best in esteem to speake : or , after often approbation they might offer their payns . and this policie , luc. 4. and 1 corin. 14. alloweth . so reason bred this policie : and the holy nation practised the same 1400 yeres ; knowing it a hard point to sanctifie gods law : and to beware the taking of gods name in vayn . many high poyn●s stand herein . the truth of the texts of both testaments : for the purenes of coppies , and the right helps for understanding , & the sufficiencie of gods word for salvation : these be the chiefest : and all deceived kingdomes are cursed for missing herein : and the best may begin to looke better about them . and all of wealth must know , that their bent must be to know , how to sanctifie gods name : as rash swearers so al deceived doe take gods name in vayn . wherfore all that are of abilitie , should from youth know the law : and all wel might by skilfull guides : and a kingdome of glorie must haue many glorious in it : and they be simple , that hope by bare hearing of sermons to become learned . as many gentlemen spend their tyme to sanctifie gods name , so all should , & the most part would , if teachers learned before they taught . the effect of this maketh the kingdome of heauen to be amongst us : that men should obey god in christ on earth , as the angels obey , being sent out ministring spirits for them , that shall inherit salvation . for that , we haue one day in the law , the seauenth day , which adam kept , and all the fathers , til in egypt they forsook gode . then they found by manna not rayned , that day which was the sabboth : and they are commanded to remember , and keep that day holy . and that day our lord rested wholly in the graue , and so finished the ceremonie . and his resurrection bringing light into the world , made the day where in god sayd ; let there be light ; as it was the first in order , to be also the first in dignitie . in the beginning , the first day after adam fell , adam bestowed in sacrifice to meditate on christ his rest : and the first day , after performance of that rest , became the lords day : which angels with most comfortable joy celebrate in the gospell : and in which our lord often shewed himself , wherefore the church kept it act. 20. and apoc. 1. our lord appeared unto iohn in patmos , and took away the covering from all the bible , on that day , being called the lords day . so the same authoritie , which appointed adam , the next day to his fall to rest in hope of christ : appointeth us the next to our lords rest performed most absolutely . adam was to studie upon the creation , which his fall brought under vanitie , and upon the hope of better rest . and we are to joy in the day of our light manifested unto the world , and a plaine token of the new world . so the iewes sabboth and ours , tende both to one and the same purpose , though the day be altered . and their universal consent standeth from moses playn narration , for the word of not eating of the tree of knowledge of good and evill , and satans reply , and the eating , and sentences , and losse of paradise ; that all fell the same day , the first day of man : and accordingly at noone day , our lord on the tree began the combat with satan , and at the cool of the day went into his kingdome , through the vaile of his flesh ; leaving this world , which the latine heathen call , descendere ad inferos : the grekes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the iewes to returne to god , or , to asceud . and they are barbarous babes , that know neyther latin , creek nor ebrew , nor divinitie , whither just soules were to goe . the terme kingdoms , is taken in three degrees : 1. for gods powre over all : 2. for his mercies manifestation : and 3. for the happie state of glorie in heauen . but all goe by knowledge together : they which know god aright as governour , will embrace him as a redeemer ; and shal finde him an eternall comforter . for these degrees wee pray ; but the second is most of difficultie for the minde to goe up to heauen to bring christ downe , and to goe to the deep , to bring christ from the dead : and to dye with christ : and to seeke those things which are aboue : therefore gods powre in christ , is by the noblest part called , the kingdome of heauen . and the government in the gospel affaires to cherish and rule men in the church is the policie of heauen . the iewes though they , many of them , knew not the person of christ ; yet they had & haue all , that the apostles teach : and therefore therein no strife was in al the n. testament : both sides held the same minde for the old testament : and differed not for one letter . both held the same common places from moses : and agree , saving in traditions , and about messiah : but for government they agreed : archysynagogus , readers of the law and prophets , the qualities of a bishop or elder , the providing for the poor , the manner of excommunication , and absolution , the laws to bridle elders from tyranny : all these are the same in both : and reason requireth so much , and will suffer no more in effect . and our policie might soone come in equitie nere this , if all bishops were as many be : and they which worst may would not be holden the candle . a translation by consent & studie of all , & prayers from verie scripture might be sone afforded , and unlawful , imitation of aharons attire might be left with ease : and these points most vex us , wherin many bishops never made any stirre . both equally held that the vestments of the temple might not come into the synagogue ; and for the temple all were put away , when our lord was put in graue . so the lawes of this kingdome be playn . but the studie of the word for the hebrew testament , and the greeke testament , as we carie our course is insinite : yet by conference of the n. testament with hebrews , most easie & pleasant . and a learned iew would tell whom the apostles expresse in all their speachcs : so shining be the teachers of this kingdome . and thus much for the petitions : and precepts tending directly to the knowledge and honour of god. order biddeth to handle next , the things that succour all our distresse : for which we pray that abilitie be giuen us , by giving good , or forgiving ill : as the lawe giveth charge , so to doe . we are commanded , to honour our father and mother : that is to shew them all care , and performance of good . so abraham shewed terah how the god of glorie appeared unto him ; and drewe him from mesopotamia to haran , to goe for chanaan , to be partaker of all his good . so moses tendered iethro , and shewed what good he should haue by joyning to israel . now this can not be performed between kindred , unles outward abilitie be resonable : for that , we pray for sufficient food , that neither aboundance driue us to height of minde ; nor want , to anger against god : agur the sonne of iakeh , so prayed , pro●● 30 provertie or riches giue me not : nourish me with bread of fitte measure for me . that verie phrase the holy spirit translateth from the proverbs to this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a new fram'd word , playn by comparison , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absence , being between both , as limited by both . agur giveth a reason of his demand , for meane wealth : saying , least i be full , and lye , and say , who is the lord : or least i be poor and steale : and contemne the name of my god. as every particular should rest in meane wealth , whole states should doe the like . israel learned that , by the manna , where the much diminished , and the litle sufficed . and all iudahs pollicie required the same : that the rich should help the poor : so that riches could not be great . and the heathen porphyri , cited by euscbius teacheth that of the iewes pollicie , the content of riches was practised in the whole tenor of it . yet the mistrustfull heart of man , is wholly set upon storing up . and the pharisies pretending contemt of the world , loved silver notably : to whom the parable of hospitall abraham and lazar or eleazar , that made god his helper , and of the rich in flames was propounded . and upon this matter our lord speaketh much hereafter , in the sweetest speaches that ever were spoken : as , store not upon the earth : but store in heauen : care not for meat , drink and clothing : look upon the foules , & consider the lilies , seek for the kingdome of heauen . the enemies of christ in the talmud ierusalemie , haue this saying stollen from our gospell , in these words of monabases sonne to king agrippa , in abridgment thus ; the friends chide him for giving all to the poor : he sayd ▪ my fathers stored for earth , i store for heauen : my fathers stored where hand hath stroke ; i store where hand hath no stroke ; my fathers stored mammona ; i store for soules : this sayeth ierusalemie stealing witte from our gospel . so we desire our dayly food in competent sort , to recompence them , whose care preserveth us ; as our parents , and the state wherin we liue . against this we trespasse , when by pretence of religion we overthrow civill pollicie , as the pope doth , and all that holy and whit of his in part . religion should be so cleared , that all by twentie yeeres of age might be eunning in all the bible : that everie officers should be as duetie and name requireth a bishop . one howre would utter many more direct positions for the bible , then all our bishops yet knew : if hatefull dealing hindred not , and unthankfull envie . if one will , one will hazard all upon this . further trespas is in covet , in all trades : and the greatest in students : who commonly for errors become wealthy : men of true learning litle care for wealth , because they regard god : as iosuah , that sought for himself no part of the land : and for the contrarie , s. iames told the iewes , how they fedde themselues , as to the day of slaughter . so the true regard of honouring parents and the state should define our dayly bread . and men of state are equally limited by law : the king may not multiplie horses , not multiple money : but as all israel trusted in god to keepe their townes , when thrice a yeere they went to ierusalem : and god taught heathen by pharaoh and senacherib , not to seek destruction : so gods favour , not horses should be the strength of a kingdome . the ebrewes limit the kings money , euen so much as payeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages for his servants : store will be a sore . isaiah blameth iudah in azariahs dayes for multiplying horses and money . and in his last yeere telleth of tenne calamities and utter ruyn , which hastened one after another , most vehement upon the trusters in their owne strength : ahaz lost 120000 in one battel : ezekiah twice felt assur heavie : manasseh was in babel prisoner ; ammon died by sword : good iosiah by an arrow : ioachaz soone is captiue , and dead : ioakim is buried like an asse : iehojachin had 37 yeres imprisonment : & zedekiah would see nothing , till he had his eyes pluckt out : and the whole nation lost their temple , citie and land : wealth & pride , for horses and money brought all this . so al states should rest in their dayly bread to honour the whole government in competent sort . an other extremitie is here , contemt of due care : idle folk and hinderers of the common good , be as hurtfull , as covetous deceitfull scholars : & should be holden as wicked as they , and each one , & publique men chiefly , should sweate , to imploy all to the best . and hence floweth that care for colonies , for which india giveth place : and an honourable thing it is , for our solie the ends of the earth , the possession of christ , to benifite others and our selues : when our teachers be learned in troupes , as many be in deede : this course will avoyd a course . and thus much for our distres , holpen by giving good . forgiving ill , commeth after it . the law sayth : thou shalt not kill . thou shalt not commit adulterie . thou shalt not steale . thou shalt not beare false witnes . thou shalt not desire , &c. for all this the law is spirituall : and unjust anger is guiltie before the high sanedrin : & the lust by sight is adulterie : & deceit by sleight , as in preachers chiefly is theft : and all covet in condemnation . for this we condemne all of adam , that they offend us , and we them : and we pardon them , considering the common miserie : and so craue pardon of god , as we pardon them . and herein we consider the cause of our fall : for murdering hate : for adulterous desire : for thievish sophistrie , for lying falsehood , and desiring more then our owne . outward occasions tempt our weake natures ; and to god we pray , that he would deliver us from them . god tempteth no man to ill : but he tempteth all men by outward tryals : and unles god help us , by satans whelps we will be soon caught : from him we pray to be delivered : as in all things he is brsie : by reason that all in the world , is the desire of the eye , the desire of the flesh , and the pride of life : whence we are at warre with our selues . and thus , prayer for grace , and commandement for duetie haue been compared . now followeth a conclusion of most glorious stile : for thyne is the kingdome , the powre and glorie , for ever and ever : this conclusion commeth most goodly , and most godly : and when we marke whence it commeth , a world of knowledge commeth with it . but first we haue a great combat for the possession of it . the pope his latin translation hath it not : he disputeth that it should be a trifling addition by gregory martyn : & his arabique translation printed at rome hath it not and our communion book ( for which our right reverend fathers too much contend ) hath it not . and one greeke coppie in the french librarie , cited r. ste. had it not : what shall we then say to it , if it be no part of the bible , it is wicked to say , our lord spake it : and by our bb. subscription it is evident that we haue not a new testament . the sewes say for the testament in ierusal . saned . a testament that fayleth in part , fayleth in all . wherefore our bishops must herein leaue the pope : and he must looth himself . and thus standeth the case : strong by coppies , and stronger by matter : first , of sixteen coppies in the french librarie , cited by ro. stephen fifteene had this clause : and reason might tell , some trifler left it out , eyther by the latine : or by not knowing why s. luke left it out : but all of judgement know , that abridgers in scripture be short . and s. luke in the blessings hath but fiue of the whole . and from the first narrator , matters are to be had : as euen the pope standeth to his latine for s. matthew . besides , the arabique written translations , one which i haue , brought lately from the east : an other which the worthy renowmed arias montanus lent the learned printer raphelingius , these haue the saying : thyne is the kingdome , the powre , and glorie , for ever and ever . and here commeth the pope to judgment , how his arabique coppie should not agree with the greeke : seing other coppies doe : if coppies common haue that sentence , how should his misse it . the arabique notation is plaine , and voyde of schooltricks : and seing their translations that are abroad haue this clause , reason telleth that the greeke originals , that went over arabia had it : as all the usuall in the west . besides the chaldi ethiopian printed at rome hath this : and the nation was large , reaching over east & south . so millions of originall greek coppies in those quarters are supposed to haue the same . also the siriaque translation hath , thine is the kingdome , the powre and glorie , for ever and ever : so millions then held it part of the new testament : and hold the pope a corrupter . and theophilact in greeke printed at rome 1542 , hath the sentence . so by number of voyces it standeth as gods word . and better by matter ; for when the four fierce beasts , daniel 7. had taken away the holy iewes kingdome , one like a sonne of man commeth in the clouds of heauen : and goeth againe to the everlasting in dayes : and to him is giuen kingdome , power , and glorie over all nations . there is a plaine prophecie of the incarnation and ascention of our lord : and soone after , the yeere of his death is told : and withall a returne from babel , by hope in his blood : as from egypt by the blood of a lambe . and so this sentence conteyneth all the gospell . and if god had not spoken it , man had never thought of it . but now we see a most glorious conclusion , and fitte for his wisdome , whom all nations , people , and tongues should honour . to whom be all glorie for ever . amen . a postscript . to all that wish to be heard in prayer . an advertisement of the lords prayer , wounded from the popes translation : against gods greeke , the onely anchor of our hope . two things we are to use for religion : if we will be voide of wavering : and we should be vigilant for them : for we haue been greatly deceived : and hurte by negligence & ignorance herein . first this , we must hold : that we haue a pure bible to every letter , when coppies are wisely examined : though particular coppies jarre ; yet alwayes some hold that , which reason telleth the author wrote . the other is , that we be able to shewe for all that wee hold , to be the bible against all adversaries : that the words beare the wisdom of god : and that no man could speake to such wise purpose , as all sage will still confirme by sure consent . against both these we trespas in the communion book , for the lords prayer , of which we should esteeme more then of all the iewels in the world : we leaue out from the lords prayer in s. matthew , as the popes latin testament doth , this saying , thine is the kingdome , the powre and glorie for ever and ever : being in the greeke originall , which only is properly the new testament : and being taken by our lord from dan. 7. where his kingdome lightneth al the world : more then the chalcedon of iudah gaue light in the chosen or right care in aharons breast . the greatnes of our error in both , must be weighed in goldsmiths ballances : if we care to avoyd the wrath of him , which peyseth the mountains in weight . first we betray our ground of fayth , & make our selues ascoffe , to the iewes , and turkes : the iewes hold it to be impossible for god to be a giver of the new testament , & not a preserver : all creatures god preserveth in their kind , and to the iewes the old testament , that no one letter can be lost , by a worke of many a thousand eyes and hands , as a dictionarie for this purpose . and if we cannot defend , that we haue a pure new testament : for everie word in some coppie , they will , and wel may thinke , that we haue but quicksands , for the stay of our religion : so the iewes would damne us . and as arias montanus recordeth , the turkes make this their ground , that the scripture is corrupt , and machumed an author of uncorrupt wisdome , gaue them conqnest by his skill . but the pope presseth nearer , for thus he reasoneth . if the scripture be corrupt , the church must judge : but the scripture is corrupt : therefore the church must judge . for the proof of his assumtion , euen the lords prayer is brought : a text dayly in use , ever since the apostles tymes : and if he can perswade corruption to be therein , he may better doe for other places , lesse in use . in his latin translation this sentence is left out : and in his arabik , powre , and glorie , for ever , amen . and we follow him & his latin coppie still , in our common prayer book , made from his latin translation , and not from the greeke original : to make this sure against our selues , that the church , not the word should judge : that so often as we say the lords prayer , so often we should help the pope , for the churches authoritie against the kingdome , powre and glorie of christ and his word . hence gregorie martin the popes factor , doth triumph against that sentence : and doth call it by erasmus testimonie , a trifling addition : and well might he be bold : against us ; seing we joyne with him against our selues . and if we had once used the sentence , as s. matthew doth , & in repetition left it out , as s. luke doth : & all abridgers in scripture alter somewhat in speach , according as their argument , and present scope requireth : then we had neyther holpen the pope , nor hurt our selues . in s. matth. chapt . 5. 6. 7. our lord his sermon handleth the talmudique common place , for the kingdome of messias : upon this law : you shall make you a king over you of your brethren : he sheweth that his kingdom is of the poore in spirit , for the meeke , for the mourners , for the hungrie after justice , for the persequuted , and such : and in the prayer lappeth the kingdome , from dan. 7. where the poore iewes are defended against the four beasts , that come out of the seas , and perished before our lord his comming in the flesh . so to this sense , the sentence was most glorious : but to bare prayer , as the apostles required a forme , it was not easie to consider it , without further discourse , for men that looked for glorie on the earth : and so s. luke omitted it : because it was ynough to be spoken once : if we had followed now the one , and now the other , we had honoured both : but now we joyne with the popes latine translation of mans wit and slight mayming of the bible , and that which hath no authoritie against the holy greeke original , which hath the powre of him , that framed all the world , and bewtified the heauens by his spirit . professed scholars , that cannot see how they following the pope , betray their forts and holds to the enimie ; may wel be holden batts and mouldwarts . the greeke testaments , all the printed , euen among papists damne the latine : as that of theophilact printed at rome : and the ethiopian , or chaldean printed there : and the syriaque printed at vienna and antwerp : so the strength of trueth is invincible : but that wee betray out selues to our enemie : and all the glorie of christ his word . and thus much for the purenes of the text , tryed against the popes greatest hope . now for the other poynt of judgment , to discerne what is more then mans witte could breede . here wee haue occasion to marke how this saying , thyne is the kingdome , the powre , and glorie for ever , telleth that god not man spake it ▪ and that it is no trifling addition , but a most heauenly conclusion of him , that in the creation had nothing idle , nor imperfect . and here we may consider two most profitable matters : the one , the light this saying giveth to the prophets : the other , how it perfecte●h the fitting of prayer to the decalogue . all men should marke in the new testament where the like saying were in the old : that will bring sweet meditation . the pharisies say , this is the heire : come , let us kill him : so sayd the patriarks of ioseph , least he should rule , come , let us kill him : we see the end : god turned both the evils to salvation . elias is termed of bad achab ( like his father omri ) diastrephon , a destroyer : so of the scribes our lord is called diastrephon , a destroyer : yet elias was taken up in a fierie chariot : and our lords ascention sent fierie tongues , and a fire on the earth : and we know the ende of achab and the iewes : & may remember a sweet harmonie in gods judgments , old and new alike . so s. paul in his terme , of better resurrection , in the machabean martyrs , taking his phrase from the 12. of daniell , teacheth plainly , how that chapter speaketh of antiochus epihanes , and not of the ende of the world : and in one word doth , being marked , ridde us from errors matching the lybian sands . we had never dreamed of the romans , to be a fourth monarch there , if we had well marked s. paul. but as antiochus the vile was there spoken of , in the end of wrath , as in the litle horne , chap. 8. so he not a roman should haue beene holden the litle horne , chap. 7. and the last mightie tyrant of the fourth beast : by such light , we may judge god the author of such words . bur that is most manifest in this kingly saying , thyne is the kingdome , the power , and glorie for ever and ever . in dan. chap. 7. when the fourth beast is cast into the fire , one like a sonne of man commeth with the cloudes of heauen , and againe ascendeth to the everlasting , and is brought before him , and to him was giuen kingdome , power , and glorie , that all nations should serue him . the verie iewes to this day iarchi and sadaias upon that place confesse messias , to be there , the sonne of man. and sadaias noteth that by , with clouds of heauen , the angels are meant who should attend messias coming into the world : and the iewes might know thence , that when the grecians were overthrowne , messias should be borne : and we see in the gospel , that the wicked euen then talked as the godly for the tyme , being instructed by daniel . now dan. chapt . 9. it is plainely spoken , that messias shall be staine : and not for himself , but to * finish sinne , to wake expiation for iniquitie , as being the most holy , in whom the prince of this world could finde nothing , and who was a sacrificer for our sinnes . and to this day the iewes confesse , that messias : nacid , or prince , or leader , is the redeemer , called nagid , or leader , or commander of nations : esai . 55. a commenter that of late wrote upon dan. 9. confesseth that : but the incarnation and resurrection passeth flesh and blood ; which sayth , who can goe up to heauen to bring christ downe ? or who can goe into the deepe , to bring christ from the dead . aben ezra , the iew , who 500 yeeres agoe , in the isle rhodes commented upon daniel , confesseth that gabriels 490 yeeres began at daniels prayer , & ended when messias was slayn : and rambam confesseth , ( as galatin us citeth his words ) that the holy of holy is messias the sanctified from the sonnes of david . such helps to salvation breaking out iewes confession , as yron breaketh our fire from flint stones , by the visions of daniel , chapt . 7. and chapt . 9. for the sonne of man. now the conclusion of the lords prayer doth call us directly to dan. 7. and thence to chapt . 9. therefore it calleth into minde . all that those visions haue : so the end of the fourth kingdome is seen to be a litle before our lord his incarnation : so his most glorious incarnation celebrated by angels , so his ascention attended by the same : so the name messias , and death of the iust for the unjust ; and covenant for manie in the lords supper , and yeere of death and iubilie , and ending of moses ceremonies ; all be called into minde by this sentence : thyne is the kingdome power and glorie , for ever and ever . and as the morning spreadeth over the mountaines , and light flitteth from east to west ; so this sentence spreadeth over all the doctrine of the kingdome : that the subjects of messias are poor , and in the sea , but builded upon the rock . and thus much for the divine light , by which this sentence may be knowne , to be no trifling addition , but breathed from god , and a most heauenly parcel of the new testament ; which the popes barbarous latine translation would disannull ; & others allowance of it would make to be no part of the new testament . now for the second poynt , how it absolveth the harmonie of the prayer and decalogue , the meditation will haue profitable matter : but all must be considered together . god sayth : i am the eternall thy god : thou shalt haue no other elohim ( god and judge ) but me . we pray , o our father : to thee onely we pray and flye . god sayth : thou shalt not make to thy self any grauen image , nor the likenes of any thing , &c. we say : thou art in heauen ; in light that none can come to , nor thinke to what thou canst be likened . god sayth : thou shalt not take the name of the eternall , thy god in vayne . we pray : sanctified be thy name . god sayth : remember that thou keep holy the saboth day : as gods kingdomes badge . we pray : thy kingdome come , thy will be done , in earth as it is in heauen . god sayth : honour thy father and mother , that it may be well with thee . we pray : giue us ; all estates , our competent nourishment . god sayth : thou shalt not kill . thou shalt not committe adulterie . thou shalt not steale . thou shalt not beare false witnesse against thy neighbour ; thou shalt not covet . we pray : forgiue us our trespasses , as me forgiue them that trespasse against us : and lead us not into hard tryals , but deliver us from evill . now the proem of the decalogue , and end of the prayer are to be viewed . god sayth : i am the eternall thy god ; that brought thee out of the land of egypt : that was with great glorie : and with the blood of the lambe ▪ and overthrow of pharaoh and his host in the redde sea ; and terror of nations : and plague of amalek , ( that would fight against his cousins in izhak ) and shaking of the earth , and flight of the sea. ieremie telleth , that the deliverie from babel , should be more glorious : and what perswaded 49000 iewes to leaue babel , but the hope of him , which should come with the cloudes of heauen , and haue kingdome , power and glorie for ever . in the first yeere of bel-esh-zar they saw , that bel , and idols bred but fire and sorrow , and eternall rest was in the kingdome of christ : and they knew when the kingdome should fall , and cyrus deliver them , and all nations heare of their demanding of the way to sion , upon the hope of the sonne of man comming to shew the kingdome of heauen to all nations : and to shake euen the heauen of moses pollicie : so that hope turned to the worlds salvation by christ : wherefore that speach was worthy to be in the lords prayer , to light our hearts in christ ; without whom we haue no right at all to say , abba father . wherefore they that denie this glorious sentence to be part of the new testament , or countenance the denyers , are in most haynous blame : and should amend all that is amisse . everie blemish wherewith wee staine scripture , wil grieue the sage : especially the mayming of the prayer , which first the holy ghost gaue for the verie syllables , to be a perpetuall forme in the church . if our sacrifice be herein blemished , god will not so willingly heare us . i belieue in god the father almightie , maker of heauen and earth : and in iesus christ , 〈◊〉 sonne our lord , who was conceived by the holy ghost , borne of the virgin marie , suffred under pontius pilate , was crocified , dead , and buried , he * went to the world of soules : the † third day he arose from the dead , and ascended into heauen , and sitteth at the right hand of god the father : from thence he shall come , to judge both the quick & the dead . i belieue in the holy ghost , that there is a holy catholique church , the communion of saincts , the forgiuenes of sinnes , the resurrection of the bodie , and life everlasting , amen . a direct explanation of the article of our lords soules departure from this world . the holy ghost teacheth plainly , that our lord his soul went from his bodie into the hands of god , for so he sayth : o father into thy hands i commend my spirit . and so the faythfull thief believed , when he sayd : o lord remember thou me , when thou cemest in to thy kingdome . he as the scribes and doctors believed , that all faythful soules goe from this world unto the joyes of god , which place they call paradise . and that belief our lord confirmed , saying : this day shalt thou be with me in paradise . and s. paul speaketh to the hebrews : that , through the veile of his flesh he went into the holy place , into heauen . common speach called the place of the starres , heauen : and because it is the bewtie of the visible world , they held it the fittest terme to expres the world , where god shewed himself , to the blessed in joy , before his throne : and the cursed which are there , haue a place of torments ; called by a borrowed speach , gehinnam , the valley of hinnom ; that was properly a place neere ierusalem , where children were brent to molesh : and being a most miserable place was fit to shew the seat of them , which haue ascended hence to gods throne , to abide a judgment unto eternal paynes : & be tormented before god and lam for ever and ever . all souls of men ascend : and none ever descended : but as death his inferior to life , it is termed a descent : and the going from a place lower of esteeme , is called a descent : as , from ierusalem to samaria . that which christians call , the world to come , is called of the iews in their common writings , the world of souls : and of the grecians of all ages , hades : and the philosophers hield it a most happie thing , for a just man to goe from this world to hades . the apostles articles of belief was written in greeke , & according to the greek it must be expounded . there is hades , the world of souls : where be distinct places of joy , ( for our lord , and abraham , & lazarus , and all the holy ) called heauen : and of sorrow , called hell. the souls of the one place , know the case of the other . and when we speak of the just , that he is gone to hades , we meane , that he is gone hence unto the joyes of god. and so would all grecians in the world understand the christians symbolum , or badge of our profession . when men speak of a horse losing life : they would say , he is dead : when of a man , that hath an immortall soule , he is dead and gone to hades : the one for the bodie , the other for the soule . and heathen had no greater ground of incouragement to dye for their counttey , then the hope of good in hades . and hence we must note that our lord twice ascended : once in soul onely from the crosse : the other tyme in bodie and soul into the ayre , and unto the place of joy , where all glorie shineth . the english , he descended into hel ; is as cleane contrary to the greek , which is our ground herein , as black is to white : and as we take hell , therein we deny our lord to be the holy one of god , and our foregoer into joy : for he hath sayd , that none shall passe from the damned , to abraham . and if we be found to haue contrarie rules of fayth , god will judge us wicked , for professing as trueth matter disagreable . the mainteyners of the translation , he descended to hell , should be forced to revoke that , and the high scholars to translate it aright . and as holy matrons , many of old were prophets , & openly did good , so alwayes they ought to know the truth : and to require where they may , the contrarie to be removed . the wicked will be wicked still : and no wicked will understand : but the wise will understand . h. b. finis . faults escaped in the printing . page 3. line 18. and in other place● for povvre , read povver . page 11. line 4. for 〈…〉 page 17. line 4. for holden , read holding . notes, typically marginal, from the original text notes for div a16985-e840 first , generally of the prayer and decalogue . iohn 1. 4 — 9. 〈…〉 , 29 * 〈…〉 5. esai●●9 , 2. ● . ● . 8. 9 , 10. daniel all . 〈…〉 matth. 22 , 40 psalm 12. 1 corinth . 3. now particularly of every petition compared with the decalogue . this entra●●● to prayer [ to our father ] . is the cry of all gods children , & therfor they that haue other gods against our father . 1 iohn . 5 , 7. gen. 1. 1. hag. 2 , 6. gen. 2. 1 tim. 6. 16. esa . 40. 28. 〈…〉 ps●l . 1. ●4 . gen. 1. 1● . 〈◊〉 . 8 , 12. 1 corint . 15. 2 cor. 12 , 4 luc. 23. 43. rom. 8 , 15. psal . 65. 2. exod. 20 , 2 , 3 psalm 50. matth. 6. matth. 6 , 7. genes . 14. esai . 41. 1. corint . ● . deut. 1● . ezek. 17. 13. 14. 15. & 21 , 23. luke 2● . 2● . rom. 13. tit. 3. 1 petr. 2 , 13. a●lo● . 1. 1. dio. sicul. act. rab. abr. ben david in cabala . which art in heauen : & therfor by commath . 2. not to be fashioned by any thing in heaven or earth . psalm 89. gen. 4. ●6 . 1. 〈◊〉 . 16. 1 pe● . ● , 19. 2. corin● . 5. 〈…〉 〈…〉 1. tim. 6 , 1. 〈…〉 , thy will be done on earth as it is heaven : ] as when the sabba●th is duly sanctified , then gods kingdome is advanced command . 4. gen. 3. 21. apoc. 13. ● . deut. ●0 . 12. rom. 10. 6. [ giue us this day our dayly bread , least 〈◊〉 want we 〈◊〉 against 〈◊〉 , and against all 〈…〉 . matth. 6. luke 12. 1. tim 5 , 4. se the concent , for 10. calamities further touching the sla●e . 〈…〉 psalm . 2. 〈…〉 lead us not into tentation , but deliver us from evill . iam. 1. 1 pet. 5. 1 john. 2. iam. 4. for this conclusion of the kingdom , power and glory of christ , se the post for , following . dani●l . 9. 24 , amen : ] this is the subscription to prayer● so israel subscribed to the law deut 1● . 15. &c. & 5. 27. thus prayer & the decalogue haue beene compared . notes for div a16985-e4950 〈…〉 . 〈…〉 〈…〉 marc. 10. act. 1. iob 26. 〈◊〉 . 1. luke . 20. 14. genes . 37 , 20 luke 23. 2● hebr. 11. he speaketh as s. luke recor●eth , the angels 〈◊〉 . luk 2 13. * ●o s●ale ●espasse . roman . 10. matt. 5. & 7. 2. tim. 3. 15. isai . 40. 〈◊〉 ezech. 20 , 20 thyne is the kingdome , the power & the glorie for ever . notes for div a16985-e6550 * or , [ he went to god. ] as all faythful goe to god in soul , when they dye . † christ was to rise the third day to fulfill the scriptures : & to be the first fruits from the deall : and after sortie dayes he ascended both in soule and bodie own to the father . and we through his resurrection shall at the last day ascend also in soule and bodie into heauen , and ever be with the lord. a comment vpon coheleth or ecclesiastes framed for the instruction of princf [sic] henri our hope. by hugh broughton. broughton, hugh, 1549-1612. 1605 approx. 99 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16959 stc 3849.5 estc s106732 99841610 99841610 6207 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16959) transcribed from: (early english books online ; image set 6207) images scanned from microfilm: (early english books, 1475-1640 ; 703:07, 1624:18) a comment vpon coheleth or ecclesiastes framed for the instruction of princf [sic] henri our hope. by hugh broughton. broughton, hugh, 1549-1612. [4], 79, [3] p. printed by j. theunisz?], [amsterdam : anno 1605. with the bible text in broughton's english translation. printed partly in hebrew. place of publication supplied and printer's name conjectured by stc. signatures: pi² a-k⁴ [l]¹. with a final errata leaf. one of four issues with differing settings of the first two leaves. this one has engraved title-page border with text in letterpress within the frame; note "princf" in title. huntington library copy identified as stc 3849.5 on umi microfilm. reproduction of the originals in the british library and the henry e. huntington library and art gallery. appears at reel 703 (british library copy) and at reel 1624 (henry e. huntington library and art gallery copy). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder 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displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -ecclesiastes -commentaries. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a comment vpon coheleth or ecclesiastes : framed for the instruction of prince henri our hope . by hvg brovghton . anno 1605 a comment vpon coheleth or ecclesiastes : framed for the instruction of prince henri our hope . by hvgh brovghton . anno 1605. to the most noble , henry prince of great britanie . in a former litle booke , ( most noble prince ) speaking ebrew and latin , i shewed the persons of davids familie : the kinges race , and the kinglier then the kings , the house of our lord after the flesh : a matter opened in few wordes : yet mistaken in england and almost every where , to the ruine of infinite millions : who finding christians vnable to settle their owne narration , reiected all christianitie . that small worke i dispersed in many thousand copies by sea and lande over europe and asia : where many haue thought the gift not meane . next , knowledge of the persones that sprang from davids house : the qualitie of the kingdome & perpetual throne promised to david , 2. sam. 7. and 1. chron. 17. and psal . 89. should be knowen . to manifest that salomon davids sonne , and a king that hath all royalties of this world , is chosen of god. he telleth vpon his owne longue studie and experience , that all thinges vnder the sunne be vaine : so that the throne promised to david , must be for the world to come : which the man gabriel that appeared to daniel to tell our lords death : and to marie for his birth , doeth plainly expound what nature it hath : that it is the kingdome of christ by suffrings bringing ioye . the whole booke of salomon herein spent , with helpes to clearnes , i ioyne to the former : which , if god will , shal be accompanied with others , as the argument calleth for explication . your graces most humble hugh broughton . the chief mark of all the holy scriptures . svndry wayes doth our heavenly father draw vs vnto the kingdome of his sonne : but man created of god plain wil be searching out many conceites , to his owne over throw : by the sleight of satan : as the angels that kept not their place , fell to ruine . they being created the first day : & hearing the voice of god which dwelleth in light that none can come too ; saw that the frame of the world was not for spirites vse : the sphaeres in their wonderfull greatnes & swiftenes : the starres in theyr most beawtifull order : the vapours , windes , & cloudes in most wise peise , the plantes , foules , fishes , beastes , all these benefite not the angels . but after the making of all these , the holy trinity consulteth for making man , in iustice & plain holynes , & maketh his body of the earth : that all thinges may serve his vse : the starres , the elementes , the plantes & all live thinges . and god doth breath into him a soule immortall , full of life , which might have kept the body allwayes alive : & sheweth vnto angels mans wisdome , in that he nameth all beastes with termes defining theyr nature , & maketh a woman outo ef his side , & giveth them dominion over the earth : and g tivth his angels charge over them , to attend vpon them , & to kepe them . but one part mislikeh this charge , & by that rebellion extinguish their owne light , & lose their owne glory , & find misery vnrecoverable : & seke leave to try man , whether he can be deceaved , to cast of the obedience of god , & prevaileth , & bringeth them to death of the soule , & losse of that light which wold have kept the body alive for ever : & into sinne that draweth eternall woe vpon it . and this disobedience being wroght quickly the first day of man , brought all the world vnder corruption : and greved still the holy spirit , & his angels . but then further counsell is shewed : that the eternall son of god will take humanity of eves sede : and to him the world is subiectea , till an vncorruptible new world be made . but satā withdrew belefe from this poinct ; & rules as prince of the darkenes of this world , so as it is hard for adams sonnes borne in sinne & blindnes extreme , to hold this world cursed : vvhich yet all serveth mans vse : and to hope for a world vnvisible , for the soule leaving this life : & of a new vvorld for the body & soule . seing adam cared not for gods charge , being yet in life & lordship , & beleeved not the word of him who spake & all thinges had theyr beynge : so the sonnes of adam will hardly beleve that the king of glory must die to give life : and to lighte adam by faith to life : and arise to raise adam : and leave this world , to shew hope of an other world . experience teacheth vs how far this is from vs. to this none can come vnlesse the father draw him . yet gods grace in governement condemneth all for not layng hand vpon this grace , and for not craving of grace truly so to doe . now to shew that by death life should come , in paradise a beast is killed : and with the skinne , our parentes be clothed : and fyer from heaven burneth the carcase : and the next day is appointed for a rest to meditate , on this : to whom able to governe , the creature is subiected : who by resting the sabath in the graue : vvhich fell out after 39 60. yeares , fully endeth the sabath , & rising vvith the light the first day , brings light vnto the vvorld : as in day , for death , his passion vvas fitted to adams day & time of fall & sentence , against him . thus redēption vvas taught : & anger by a curse pronounced to come by the flood . novv cains murther of abel , sheweth what poyson satan breathed into eves soule to beare such a sonne : & further , cains sonnes appeare bad in making gods of starres made to serve man : defying their lord that made the world for them : & deifiing the creatures , to lose the creatour and creatures : vvhen the flood vvashed their bodies away : and their soules ascend to gods throne to have from it & before it , eternall flames . yet then christ shevved in noah , how all beastes & elementes & heavens obeyed him . againe , they are told that christ shall arise from sem to be a king of iustice & peace . and , that , when the heathen receave the promesse , iapheth his sonnes shall have the chiefest continuance of grace : and noes families be named ; & the prophetes shew their nationes & stories with gods people . that matter is expounded by the prophetes , speaking still of the first families . but now they make the sad blessing a skoph : and build a proud tower for worship to starres . then god devided all their tongues , that they should no more heare his truth : to plead foolishly against it . and two thousand yeares all heathen estranged from god perished for ever & ever . and in short speches to abraham , he foretelleth , that of him one shall come that shall bless all nationess : & sheweth his death , & recouery from death in isaak offred neare death , but only by gods voice , reserved , as by a resurrection : & that iacobs sonnes should not worship starres above , or any thing on earth , they are starres in iosephs dreame : & precious stones in aarons brest lap , or care of iudgement . and to shew what iustice god required , they have plain lawes of perfect equity : with a curse to all that kepe not every one : that men might know how sinne aboundeth : & to the poore in spirit the redeemer is declared in mysteries that the prophane should not skoff : yet plainly to such as mark how adam & abraham heard of him : & life of the soule is shewed by dwelling with god : as the second death for the soule , by anger from the face of god. thus closly the world to come is shewed . also the tabernacle , & appartenāces shewed christ his dwelling with man : & by sacrifices & birdes escaped , his death & resurrectiō : that for iustice hence by faith men should not say : who can go vp to heaven to bring christ downe , or who can goe to the depe of the earth to bring christ from the dead , but might know that iesus should be the eternal , & that the godhead should raise him frō the dead . and the saving of our soules appeared , in the brasen serpent , when moses lifted vp the serpent in the wildernes , & the stonged by serpentes weare healed . many dout lesse asked him , what was meant therby : & he told that so the sun of man should be lifted vp : that they who beleved on him should not perish , but have life everlasting . moses mynd shined with knowledge of all , as did his face shine with light : & levies sunlike smaragd : & his prophecies abridg all the holy stories : & he maketh the twelve dum stones tell much , from aarons brest : and the patriarkes lives , have the like revolutiones in their children : how for cleaving to the redeamer they should find glory , & againe shame in refusing their fathers god , & folowing the blindenes of the god of this world . now in david god historically expresseth christ his kingdome . david cometh to his kingdome by continuall afflictiones : & so all that will folow the religion of christ shal be persecuted . and by whom the covenant of god & his law shall be kept to vanquish satan , david is told : evē that christ shall come of his loynes to reigne vpon his throne for ever . of him he shall come to be a man & a king in this world : but he shall have no kingdome in this world , & the earth which god hath cursed : but to him is the world to come subdued : being the creator , & david sheweth how yet in his suffringes & death he was made inferior to angels : but crowned with glory & honour , since he sate on the right hand of god. and when he came into the world , all the angels of god worshipped him . and that iuda should consider how by suffrings this glory cometh , david describeth as an evangelist the suffringes of christ . this david doeth . and telleth in prophecies the overthrow of his nation , & theyr captivity , & retarne ; & antiochus persecutiones , & the iewes reiection : even all their times : how god toke a time to plant them , & will pluck them vp : to seke them , & will destroy them : to kepe them & will cast them off : to love them , and will hate them . now for experience that a kingdome vnder the sun was not promised in christ , salomon had all wisdome , wealth & pleasure , & found all to be vanitie : & by his pleasures fell from god : but returned , and teacheh in ecclesiastes in all particular sortes , that all here is but vanitie & vexation of spirit : by mans dealinges , and by the sorowes of theyr handes : and closly warneth that his sonne shall not rule all his : foreseying how iosephs ieroboam vold leave only iuda to be an whole tribe till shiloh his childe by the virgin the king eternall came in the flesh . part of rachels house , and a litle , of beniamin , because god built half ierusalem and the temple in his tribe , for that , part of beniamin cleaved to iuda : as a wolf though not a lion in mardochai and atossa the mother of great artaxerxes , that built the temple , which abode till our lord came into it . and salomon warneth the ten tribes , how they wil be robbers making one purse , and refuse the love of the truth : and how god wold laugh at their destruction by assur : and fitted proverbes to have kept them from destruction : and the sonne of thamar , of rachab , of ruth , of bathsuagh in the canticles turneth all ioy to the kingdome of christ : that iosephs house should not despise the root of iessai , though iesus son of nun conquered the land & made the sun to stay . a matter shewing that which foloweth . iesvs the sonne of god , and the sonne of david after the flesh , wold darken the sun , and shake all the earth . and yeres nere a thousand , god still so governed iuda that they should look for the kingdome of heaven , alwayes opened by christ , and still feele their state on earth to be full of sorow . that did they sone prove true . for the kinges of iuda were all eyther worshippers of devels with many of theyr people , or , in some feeling of great danger & distresse : or , in open hearing of prophetes , and that , many at once , that babel should end their state : and salomons house : because they followed babel built to make gōddes of creatures . salomons house vtterly perished . and in babel , the image , and other pictures telles them in expositiones seaven times over how heathen shall withold iudahs kingdome , even from salathiel and zoroba babel our lords fathers after the flesh vntill he came into the world and they saw how yet vnder heathen they were defended . and when they saw not only the fall of salomons race , temple , city , & kingdome , but of mighty babel in 70. yeres reigne : then they were in fit case to be taught of davids throne that should stand for ever . aethan , of phares brother , zarach , told it afore psal . 89. but the angel gabriel telleth it more properly , even to the very yere and day : that all the world might reckon 490. yeres to gather how many yeres , monethes , and dayes they were from the end of moses , & how nere to the work of redemption , by the sonne of god dwelling in our tabernacle . and poor iewes from 120. nationes are sent to ierusalem by cyrus proclamation of the true god , who all could teach heathen that the world was made , and also how longue then it had stode : wher still infidels will erre . and for receaving of christ his prophecy , the poore nation that returned to ierusalem in hope of life by it , is recorded by the holy spirit which beautified the heavens , in high honour ; how many theyr whole number to every man did make . this honor had the sainctes : & their poore state in ezra & nehemias is from god set downe & their defence , & affinity with the persiā kinges also is pēned frō gods wisdome , & , religion is expōded by aggei , zachary & malachy , evē to iohn bap. & to the meke king , christ himself . & to the destructiō of their natiō , which will not beleve that all kingdomes vnder the sun are vanity : but doe and will still hope for a pompous belly blessing in this cursed earth . in due tyme our lord cometh , to have his tabernacle in vs : for which his tabernacle or temple the world was made obedient vnto man. and though moses tabernacle , were most diligently thrise described : & furnished with all dignity of matter & forme : yet god did sone leave it in smalle regard : & likewise salomons temple . yet against s. stephens doctrine act. 7. to this day israel hopeth for a temple of stone , & city to be built on mount syon , in chanaan . but our lord leaveth this world , to sit on davids throne for ever : & iewes perish in their lyes , and blindnes , & for our lords brightnes , foure evangelistes tell that : & one telleth how the apostles taught that to the heathen ; & holy epistles comment vpon all moses , to teach israell the golden building , & how their thalmudicall is straw : in all hope of policy good on earth . and when ierusalem is destroyed to force an end of moses ceremonies : then more fully the nature of davids throne is opened by gracious iohn , in obscure patmos . he sheweth how all the goodly iewels vsed through moyses and the prophetes tend hither , how the knowledge of christ practised openly & rightly by his servantes , maketh the heavenly ierusalem : the holy iewes a ey-expectation . but this should have two hinderances : one by the prophane caesares , whom the lord wold pay for their partes : that all their world should be altered : the other by christianes falling away , as ismael & ephraim did . so mackmad of ismael sone withdrew all the cōtreys of daniels image , to their old arabique infidelitie : and christ leaveth them to eternall blindnes , as he did the old builders of babel . also the city , that crucified christ , setteth vp an earthly pompe , with corruption of all holy truth , & cariage in hope of life by the waters of scripture , out of which he that is not borne againe by the spirit , can never enter into the kingdome of heaven . yet against this pompe christ ruleth his common weales in perpetuall expectation of the eternall throne to be fully manifested . and this summe doth the holy bible afforde . which he that beareth in mynd shall soner see the driefte of every particular booke . and now ecclesiastes will shew , how this world can have no good kingdome : wher all kind of sortes flow with vanities and vexation of spirit . but to consider his book with more clearnesse of light , his kindred , & life , & a popular spech of his royall and most witty closse spech , & divinity chief poinctes , yet resisted of his nation , these are to be layd forth somwhat familiarly , for the help of the vnacquainted with such matters . an abridgement of salomons life . david had sonnes by many vvives . the king and his brother nathan , & tvvo more named in 1 chr. 3. 5. by the daughter of ammiel : besides the first borne that sone died . that his vvife vvas called bath-suagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a daughter of nobility : god closly disposing tongues to that vvhich in story should be most famous . after vrias the faithfull hettean died for his people & the cities of his god , by good davids vvicked sleight , and david had made that psalme of repētance to the cōfort of all that should by faith find justice , david conforted bath suagh , and svvare that salomon should reigne : & called her bathshebagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of oth. and he savv further that salomons house vvold not be vpright vvith god , but vvold overthrovv the temple & nation lev. 26. and deut. 28. and that nathans prophecy should come of salomons next brother : & called him nathan : that his name should abridge the prophecy . bath shebagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath her honour from god. prov. 31. being an holy teacher of holy truth , and joying that christ should come of her , as of thamar , rachab , and ruth the moabite : and not also of roboams mother the ammonite , nor of any king aftervvardes . salomō vvas borne about the time that adoniah defloured thamar : as the story shevveth : and is cast by the rabbines and grekes to be tvvelve yeres old vvhen david dieth . his father and his mother and the prophet nathan instructed him in the vvayes of god : & he craved vvisdome of god , and had it above all kinges : and the more he increased in vvisdome , he taught the people knovvledge , and fitted many proverbes . three bookes he left ; the songe of songes shevving the ioy of the church that truly folovveth christ : and the proverbes , vvarning much the tribes that they vvill fall avvay from god. in the same booke he joineth the vvordes of agur ben iakeh : a vvise prophet of his time , vvho in fevv vvordes taught much , of mans corruptiō : and spake of god to dvvell in christ , named ●thiel , and vcal , that is vvith me god , euen the mighty . and koheleth in his third book . the k. had fovver names salomon , and iedidiah , 1 king. 12. , lemoel , prov. 31. and koheleth : eccl. 1. the notation of the last should here be opened : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cahal the verb is , gather , and the novvne ecclesia , a company gathered to one assembly : as the 600000. vvhich at once denyed god : num. 13. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghedah : elsvvhere often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cahal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , synagogue , or ecclesia . of gathering the best thing , that is , vvisdome , he is called koheleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aben ezr. ecclesiast . 1. that is : he is called koheleth , by the terme of wisdome which was gathered in him : finding by experience that all thinges vnder the sunne are vaine : & common vveales full of folly & madnes : that men should look to the kingdome of christ in heaven . the lxx . made a nevv terme of their ovvne ecclesiastes : a vvise doctor . and this book commenteth vpon nathans prophecy , cited afore : and teacheth closly , that many kinges of his posterity by foolishnes vvold breake the hedge , that serpentes should bite them : & vvold speak great vvordes , as did roboam , so foolish as one that knevv not the vvay to the city . and he himselfe , vvas entangled by his vvives to build idolea for them : but he proclameth their vvickednes : and hovv iedidiah , the beloved of god vvas delivered from them . none should doubt but that he is in the kingdome of heaven ; seing all the prophetes be there luc. 13. and he spent all his life to teach the vanities of this vvorld . his posterity ended in iechonias : and the ievves misse of all the prophetes meaning , vvhich say : that messias should come of iechonias : vvho left no child naturally : iere. 22. but sonnes to his kingdome many . 1 chr. 3. & salathiel of nathan mat. 1. luc. 3. this poinct should specially be noted of christianes . the ievves vse all endevour to overthrovv s. luk for our lords kindred : & mightily labour to prove that salathiel vvas naturall sonne to iechonias : and not onely s. to the kingdome : as troupes of others 1 chr. 3. but properly sonne , as any other to his father , in private spech . and as they look for a pompous kingdome : so they continue against gods oth , the line of salomon : in sanedr . fol. 18. perec 10. atticle 12. in these vvordes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this rule is a foundation : that no king may be accepted for israel , but of the house of david & of the sede of salomon only : & who so is a schismatique against this family , denyeth the name of the blessed god , & the wordes of his prophets . thus expressely they teach that messias must come of iechonias : & knovv that s. luke & our gospell falleth vvher that is graunted : vvhom i ansvvear in myne ebrevv treatise to prince henry . and i have shevved of the grosnes of our table elsvvhere . a paraphrase abridging the book : vvith observationes of speches tovvching the holy ttinity , & of iudaisme , stumbling against koheleth even vnto this day . all this book of coheleth or salemon , tendeth , as vvas shevved , to open nathans spech , 1 chro. 17. touching the eternall throne of david : and this sylogisme ariseth hence by the ievves graunt : in the chaldy vpon this place . yf all things vnder the sunne be subiect to extreme vanitie : the eternall throne promised vnto david , must be of an other world . but all thinges vnder the sunne be subiect to extreme vanitie : therfore this is all the man , to looke vnto the iudgement of god for an other world , and vnto the throne of the better stay . the proposition is omitted , as lapped in the prophecy of nathan closly : and not to be opened directly to the prophane : vvho vvold cōtemne all spech of the vvorld to come . and the humble vvold sone conceave it . the assumption is proved by a plentifull induction , going through all mans state . and these be the chief heades . the shortnes of mans life passing as a vapour . the sun , vvind , and vvater , never resting in one place , picture our state , and cause our change : our eyes can never be contented nor our eares : & yet nothing is nevv : but forgetfulnes maketh thinges past to seme nevv . and to marke mens actions , koheleth , that gathered all vvisdome by experience , being a king , and in ierusalem the glory of the vvorld , should passe all that none coming after him should excede him . he considered the cariage of the vvise , and of the mad vvorld : and savv that the croked vvold not be streightened , and the imperfect could not be made vp . he tryed pleasure in his great cheer , & his thousand vvomen . that became nothing vvorth . he joyned vvisdome and royall majesty together , in all pompe , and stately vvorkes and delites . but all vvas vanity . though vvisdome passe folly as darknes passeth light : yet this event have both , that both sone die , and theyr memorie . and vvhat the vvise by care never resting doth bring about , a foolish heyre , as roboam and his house , almost all the race vnto their end in iechonias , by vvicked madnes destroy . the best thing vvhich the vvisest vvold vvish is contentement , in vsing their present travell . but gods variety in governing mans tymes & seasons in birth , death ; planting , rooting out : seking , rejecting , love and hatred , this checketh all hope of resting in contentement of vvelth goten . and god vsed this variety in his judgements that men should feare him . but the thorny cares & pleasure , choke the meditation vpon gods vvorke . and thus the vvisdome of the best cannot bring any sound state . novv folies be infinite . in courtes of judgement , might overcometh right : and men are become beastes : and for all thinges vnder the sunne , as the one dieth so dieth the other . and vvho considereth the spirit of a man , that it ascendeth vnto god ; scant any : but men live as not beleving , or not regarding the soules immortality . and the vvisest cannot look for vse of their ovvne , for oppressours vnresistable are in every place : that the heathen savv hovv it vvas best never to have bene , & next , to dye quickly . envy of life , bretheth in others slouthfulnes . vvherby the poore in all common vveales be infinite . and their misery bredes a contrarie , in some rich : that being vvithout kindred , yet they have none end of their labour . yea the rich kinges nether for them selves nor other have any happy case . a vvise child in prison , as ioseph , is in better case then an old foolish king , as ioas. and kinges vvere borne poore & naked : and may come to the same case : and people be still vvery of the present , & men vnder kinges had nede of continuall prayer : and in prayer , much babling & rash vovving encrease vanities in the best busines . and for the oppression by the mighty , many are amazed : and knovv not hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy a trinity is above all , & hath a tyme for judgement : but the most , think ther is no god. novv tillage vvold seme a contented life : better then marchandise : vvher mony multiplyeth not : but by care and hazard . here , as vvelth encreaseth , the servantes that spend it encrease : and the master hath no more then they , saving only the sight : and the servantes slepe is svvete : but care suffreth not the master to slepe . and often falleth the rich to be vvorth nothing : and onely contentement here is good : but to vse the goodes gotten , that is a gift of god. often the vvelthy are cut off from vse of their ovvne ; long life & many children cānot in poverty make one better then the vntimely birth : yea though a man live in poverty tvvo thousand yeares . all must come to one place . and this befalleth all men that the soule is never satisfied . by this the vvelthy vvise man or foole hath no sound preeminence , nor the poore of knovvledge , infericritie , in vvalking afore the living . the notation of adam should teach of his nature : for the first names expressed the natures of the thinges named : and it is evident , that he is but earthly adam , and is not able to strive vvith his stronger : and vvho knovveth vvhat is good for man in the dayes of his life that are but a shadovv , & vvho can tell him vvhat shall befall him . therefore ther is no true joy in this life : but a good name before god is better then any vvelth : vvherin precious oinctmentes in the east , vvere the chiefest , and better is the day of death , then the day of birth , and the house of mourning then the house of feasting : for the mourning house is the end of all , and the liuing vvill take it to hart . the practise of vvise & foolish shevv this . for the vvise goe to the house of mourning , the fooles to the house of banqueting . so the check frō the vvise is better then the songes of fooles . for as the voice of thornes is vnder the pot , such is the laughter of fooles . and because oppression from the stronger driueth men to madnes : & bribes again destroy their hartes , the good end is better then the good begining , and patience better then anger . a man must be slovv to anger : for anger resteth in the bosome of fooles . as this proceedeth not of vvisdome to aske : vvhy vvere the former dayes better then these . vvisdome is good vvith vvelth , vvhile men liue . both bring a sheltre . but vvisdome is the better , it saueth him that hath it . and here vvisdome shevveth it selfe : euen in hamblenes not hoping to streighten that vvhich god hath made croked : rejoyce vvith the rejoycing : and vvepe vvith the vveping dayes . god hath so set one by the other , that none can finde fault . the just perisheth in too straite justice , & the toylesome holdeth one long in his toyle . be not toylsome to much nor too vvise : and play not the foole : it vvill bring death before the ordinarie course . it is good to kepe betvvixt both : as they that feare god vvill . vvisdome vvill strengthen more then ten rulers : though in many thinges all stumble . and this poinct of vvisdome hath great vse , not to regard all evel tongues : for all speak evell of others & the tōgue cā not be bridled . this kohe leth tried : & sought still to find reasons for all cariages . but that vvas far off . novv the far off and the depe vvho can find out . but in trying the madnes of folk , koheleth found by his thousand vvives , that an evell vvomā vvas bitterer then death . this he found : examining one thing by an other to find out devises . but this he could not find out : though in men one of a thousand , koheleth vvold find out the subtilest devises , yet of a subtile vvomans devises in all that number , he could not . they made him build houses to strange gods : vvhervpon the kingdome first rented , aftervvardes , perished . and this , koheleth found generally true : that god made adam plain , but they found out many invētiones . and so doe their children in all folly . and vvho is as the vvise man ? vvho is like him that knovveth the nature of matters . vvisdome lighteth the face of a man : and the hardenes of his face vvilbe changed . as vnlernednes bredeth boldnes : and judgement , lothnes to be medling . and it avoideth the calamities that come from governoures oppression . herein visdome vvold kepe the kinges lavves , in the lord : and not resist auctority : for he earieth not the svvord in vain . but he that doth vvell shall have praise of the king. but here men brede them selves much sorovv , not knovving vvhat vvill befall them . and this vanitie is comon , that men consider not , rulers nor subiectes , hovv sodenly death vnexorable , ( against vvhich ther is no striving ) ceaseth vpon men . by vvant of vvisdome herein men vvilbe ruling men , to their ovvne harme . in that case koheleth savv the vvicked buried : vvhen they vvent avvay , and passed from the holy place of judgement , & vvere forgottē in the citie vvher they had so done . and this vanitie might teach , that no throneacceptable vnto god , can be found in this vvorld . but by not knovving gods dealing herein , men fill this vvorld vvith vanity . because judgemēt is not shevved quickly vpon evel vvorkes , mens hartes be fully caried to doe mischief . but the vvise koheleth vvould tell , though the vvicked doe vvickedly an hundreth fould , and live long : yet it shal be vvell vvith the godly : & not vvith the vvicked vvhose dayes are but a shadovv . an other secret government of god , teacheth the vanity of this life , that the just are plagued , and the vvicked prosper . this teacheth that ther is an other vvorld of recompense : as in the parable of lazarus and dives . in this diversity quiet enioyng of the present vvelth is all that a man can have of his travell . and for mans busines restles and slepelesse , not the vvisest can see the reason of gods vvorkes . by outvvard prosperity , the just and vnjust are not discovered often tymes . hence epicures exhort one an other vvith longe orationes to present pleasures : vvhile not the svvift have the gool : nor the valiant the victory , nor the vvise , the bread , nor the cunning , favour , but a tyme and occurrant befalleth all . and men knovv no more their time , then fish or foule that be caught in a net , and snare . vvithout speciall vvisdome , this vvill not be shunned . vvisdome is soone contemned . this example may be pregnant . a litle citie besieged of a great king , by a poore mans vvisdome hath ben saved . but that poore man is soone forgotten , yet vvisdome is better then strength : though the vvisdome of the poore is contemned , & his vvordes are not heard . the vvordes of the vvise in quietnes are heard , more then the cries of lordes over fooles . vvisdome is better then armour of vvarre : and one that misseth of it , as a lord over fooles , vvill lose much good . as one dead flye putrifieth much precious oinctement , so a little folly marreth a man precious for vvisdome & glory . vvisdome is rare : and to have the hart on the right hand . but to have the hart on the left hand , that is comon to the foole : vvhose hart faileth in the plain vvay , and he telleth all that he is a foole . and in such a vvorld , vvhat study of the lavv can brede a blessed throne on earth . the spirit of rulers often riseth against a dutifull subiect : as did salomons against ieroboam : he left his place and fled to egipt : and became the ruine of salomons throne . here a soft cure might have delayed much sinne . an other evel is great and comon : appearing notably in the vnlavvfull kingdome of ephraim . the fooles of the ten tribes vvere set on high , and false prophetes ; and the truly rich sate dovvne lovv . servantes sate on horseback & princes vvalked vpon the ground . this people might knovv that great is the vanity of governements here . roboam in iuda likevvise payd the price of that , extolling foolish yonge men , and contemning old sages . and king ioas most notably : yelding from his rich counsellers , to the foolish idoleservers . and his grandfather ioram greatly vvanted vvisdome that lost all edoms subjection , and advaunced fooles to kill his ovvne bovvels , and to dye by torment of bovvels . and as saul by folly hoping to defeate david , digged a pit vvhich him self fell into : so king ochozias joyning vvith israel , brake an hedge , that the serpent iehu stange him . and of all kinges vvanting vvisdome , and of all in high place , and of ill bent , avvay from god , these proverbes vvilbe verified , he that removeth stones vvilbe greved by them , and he that cleaveth vvood , shal be indangered by it , yf the iron be blunt , and a man vvhett not the edge , but be vehemēt in strength : vehemency in a blunt cause , vvill cause dāger . vvisdome from gods vvordes of right , vvill only bring good successe : teaching to bevvare of satans deceites , vvher a sting at the first is past cure . all the kings of israel folovved ieroboams vvorshipping of calves : being so sttong at the first : vvithout vsing holy aduise : that aftervvardes ther could be no vse of enchanters . all the prophetes vvarninges vvere nothinge : all that ionas vvhale , and nineuie taught : all that osec , amos , esai , and micha told , vvroght litle good . as deaf adders they stopped their eares : and vvold not heare the voice of any inchanter . yet the vvordes of the mouth of the vvise doe beare grace : as specially the speches in david for the kingdome of christ : but the lippes of the foole ieroboam svvalovved vp all his house , vvhen he bade vvorship calves at dan and bethel , and forbade to go vp to ierusalem . the begining of the vvordes of his mouth vvas foolishnes , and the end of his mouth an evell madnes . the other kinges foolish before god , multiplyed vvordes against iudah , but savv not their fall . great toyle they tooke , familie after family , and vvearied them selves in their idoles : being as men that knevv not the vvay to the city . and such vvere all the kinges of israell , and the vvicked of roboams kingdome . and vvo be to the kingdome , vvhere the princes be given to feasting : as the true noble and sobre bring happines . a king dome is like an house : vvher by slougth the timber vvork rotteth , and by dissolute hād , the house vvilbe dropped through : vvhen they make feastes for laughter , and that vvine chear the hart , and mony must affordall . and herein the meddlers vvith kinges find their ovvne ruine ; & this vanitie is comon . but they that look to the kingdome of christ , vvill not in thought medle vvith caesar : for listeners vvill fly to report all that is once vttered . but men should ambitiously seke to meddle vvith their ovvne matters , and to do good for the hope to come : as pilgromes & strangers . this vvil be a casting of seede vpon moyst ground : vvhich vvill fructifie : that as one soovveth he shall reape . therfore vvhile vve have time vve should doe good to all : lest god alter our ability , or occasion . the cloudes and trees teach that : the cloudes fall to moysten the hearbes , and vvher the trees fruct falleth , gatherers vvilbe ready . and herein vve should not be casting doubtes , eyther for others successe , or lest vve in time vvant our selves , of our joyes . the husbandman plovv eth in hope : not loking to the cloudes for sovving or reaping : as vve knovv not the vvindes vvay , nor the embryones grouth , so vve knovv not hovv sone god altereth times from life to death : from planting to vnrooting , from building to breaches : from laughter to vveping , from seking , to losing : from spech to silence , from love to hatred , from peace to vvarre : from youth to old age , morning and evening vve should not be vveary doing good : for in due tyme vve shall reape , yf vve doe not faint . it is a good thing for one to chere his ovvne life , vvill mans hart say : but long and mery life vvilbe nothing sauing vanity : vvhen vve thinke vpon the tyme after this life , hovv it shall never haue end . this thought vvill make yong men litle joy in the morning of age : considering that god vvill bring them into judgement . and the vvekenes of our earthly tabernacle should put vs in mind hourely . for dayes void of all delite vvill sone come : vvhen our eyes , ribbes , armes , stomake , eares , and tongue , and all helpes of voice & the legges faile : & graynes buddeth , & vve are shaken off like a grashopper : and the chine & liuer & brain pan all vvil be rent , and man returneth to his endlesse home , & mourners go about in the strete . this may teach vs hovv all temporall thinges be vainesse , & teach from scriptures to find out christ his kingdome : that vvhen the outvvard man is corrupted , the invvard man be fully renued . for christ is our life : and to die in him , that is all our gain . and mans sone passage hence vp to goddes throne , to receaue according to the vvorkes done by the body , good or evell should print this in our hartes . and vve should giue more aboundant hede to koheleth his vvordes : lest they flovv aside from our eyes , as they from ephraim , prov. 3. and from the men of ierusalem : eb. 2. vvhom sin platting about them entangled to destruction . koheleth , as all the other prophets , hath vvordes of delite , & scripture of right : vvordes of truth : as goades to direct vs , & nailes fastened , in the shepe foldes , geuen from christ the only shepheard , of vvhom dauid spake psa . 72. his last vvordes : & therin these . blessed be the eternall , god , the god of israell , & blessed be his glorious name for euer : and let all the earth be filled vvith his glory . amen , yea amen . a treatise of the holy trinity now , for the trinity , i will folow those textes at which the very iewes be amased , & i will make my style alltogether from theyr wordes , saving that , their future , for messias to come , i will turne into the tyme passed . in the babylonian thalmud in sanedrin fol. 38. excellent places be cited for vnity & plurality : touching also messias from dan. 7. wher rabbi sadaias speaketh matter worthy regard : also from ex. 23. wher ramban writteth well : & i saak ben arama vpon ex. bringeth the whole thalmudique consent , that messias is greater then the angels & inferreth therupō that he must be god : which matter koheleth toucheth for plura lity of persones , in boreeicha thy creatours . i have ioined an ebrew style to the english : that the one may help the other . of the vnity in god-head and plvrality of persons . the eternall , our god , the eternall is one : & his nature is made knovven by himself : for the persons , the father , the sōne , & the holy ghost , & vve must folovv & marke the mystery of the scriptures for the plurall number , and for the sonne òf god : and for the holy spirit . in these there is a great mystery : let vs make man according to ovr image : this for the persons . and for the vnity of natures this : god created man after his owne image . so , come let vs goe downe , and let vs confound there theyr lippe . and , the lord went downe to see the city , and the towre . and , for there , elohim were reucaled vnto him : & , the god which heard me in the day of my distresse : and , who is like thy people israel , one nation on the earth for whom they went , euen elohim , to redeme them vnto him selfe , for a people , and , vntill thrones were set vp : and the euerlasting sate : what is to be said of that , one for himself , & one for the sonne of david : as it is written : behold with the cloudes of heauen one like the sonne of man came : this is messïas our righteousnes . and is it not written of the messias ? meeke and riding vpon an asse ? in deed he came in humblenes , & came not vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horses with pride . and wheras it was written with the cloudes of heaven : they are the angels of the host of heaven . this is the great dignity which the creatour gave messias . and to the everlasting did they bring him : as it is writtē : the eternall sayd vnto my lord , sit thou on my right hand ; &c. a certen saducie said , to rabbi idith in the babil . thal. san. fol. 38. it is written : & to moses he said : come vp vnto the eternall : vnto me : he should have said . this is matatron ( the angel that led the people ) of whome it is written . my name is in him . it is written : rebell not against him , he will not beare with your sinnes . mark also the commentary of ramban vpon these wordes ; behold , i send myne angel before thee , to keep thee in the way , & to bring thee into the place which i have prepared : regard him , & obey his voyce . provoke him not , for he will not for bear your sinnes : for my name is in him . thus there speaketh ramban . in the propriety of the text , this angell which is promised here , is the angell the redemer in whom the great name ( god ) is for in iah iehova is the rock everlasting . and the same said : i am the god of bethel . it is the manner of the king to tary in his house . and the scripture calleth him angel because the world is governed by this person . and vvordes of the generall rabines concerning christ are these : in isaak ben arama vpon the lavv fol. 76. our doctours say , who art thou great mountayne ? this is christ. ana wherfore is his name called greate ? because he shal be greater then the fathers , as it is written : behold my servant that prosper , he shal be high & exalted ; i le shal be higher then abraham & exalted above moses : & he shal be farre above the angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ministery : of whom it is written ezek. ● . they had height , & they had terrour . and if they mark & vnderstand this , they doo know that the dignity of messias is above the angels of ministery . in that sense should not he be god him self : as they appropriate vnto him this honorable title . this hath ben arama . and most playnly doth the same mans vvordes say , that god spake this of messias : ps . 89. i wil be his father , & he shal be my sonne . as aben ezra saith of , kisse the sonne : this is messias . and of the holy spirit . gen. 1. 2. they say : this is the spirit of messias the king : zohar vpon gen : and comonly from ieremy 23 : as in bathra . sect . 5. fol. 75. b. that he is , iehouah our righteousnes . and thus they doe in vvordes agree vvith our holy apostles . but they turne aside like a vvarping bovv : vvherof i vvil novve speake by the helpe of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ivdaisme disannvlling coheleth and all the bible . one great rabbin who lived 42 3 yeeres agoe , who gathered the ierusalem thalmud and the babylonian into an easier order , & translated what he bringeth into familiar ebrew : ( they be rare iewes that vnderstand the ierusalemy , or the babylonian specially ) he endeth his volumes in the common place of messias : who shal be translated & cited in his own wordes : to shew howe the whole nation misseth extreamely of christ , the end of the law : though in toung , they agreed with the apostles . rambam , or r. moses ben maymony in misnaioth tom. 4. tract . kinges sect. 11. & 12 thus writeth . messias the king shall stand vp & restore the kingdome of the house of dauid to the old state of the first gouerment : & he shall build the temple , & gather the dispersed of israel , & the lawes shal be restored . they shall offer their offringes , and keepe the seauenth yeeres rest , according to euery commaundement deliuered in the law. and euery one that beleueth not in him , and he that looketh not for his comming , he denieth not onely all the other prophets but also the law , & moses our doctour . for behold the law testifieth of him : as it is said : and the eternall thy elohim shall restore thy captivity and pity thee , and gather thee againe , &c. after thy dispe●●ion shal be into the extremity of the heauens : yet the eternall will bring thee againe . and these speche set fourth in the law , they are abridgements of all the speches which are spoken by all the prophets . and specially in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 section of balaam as is spoken , and there he speaketh of two messias : of the first messias which is david which saued israell from the hand of their enemies : and of the latter messias , which shall stand vp of his children : which shall teach israel in the end . and in the former place he saith : i shall see him : but not now : i shall view him , but not neare : this is king messias . a star from iacob : this is dauid : & a scepter : that is king messias : and he shall smit the lordes of moab , he , is david : as it is said : and he stroke moab , and measured them by corde : and he shall vnwall all the sonnes of seth : he is christ the king : as it is said : and he shall rule from sea to sea . and edom shal be an inheritance : euen to david as it was said . and edom became servants to david . and seyr shal be an inheritance : &c. this is to messias the king. as it said : and sauiours shall arise on mount siō &c. also concerning the cities of refuge he saith : thou mayst adde yet three cities &c. but this hath neuer bene done . and the lord did not commaund any thing in vaine . but the case standeth according to the wordes of the prophets : & it needeth no disputing for all bookes are full of this matter . and let it neuer come to thy minde that messias the king needeth to worke by signes and wonders : for beho●h rabbi akiba was a great doctor among the doctours of the thalmud : & he was harnes bearer to ben coziba , the king , & he thought that he was the king messias . both he deemed , and all the doctours of his age , that he was king messias , vntill he was killed for sinne. when he was killed , they knew he was not : and the doctours asked of him , for no signe for no wonder . and the groūd of the matters thus standeth : that the law , that the statutes & rightes of it , stād for euer , yea for euer & euer . and nothing maye be added , nothing may be taken away . and if a king stand vp from the house of david studieng the law , & busiedin the cōmaundementes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as david his father , according to the written law , & the law of traditions , and compel israel to walk in it , & to repair the ruins of it , & to fight the warres of the eternall , behold this is sure , that he is the messias , yf his doing prosper & he build the temple in place , & gather the dispersed of israel , behold that man is messias out of all doubt . and he will settle al the world , to serue the lord togeither : as it is said : then i will turne vnto nations pure lippes , that all may call vpon the name of the eternall & serue him with one accord . perek : or section 12. & the last of all his thalmud . let it not come into thy hart , that in the dayes of messias , any thing shal be abrogated from the custome of the world , or that any newnes shal be in the frame of the world . nothing so . the world goeth on in the same rate and that which is said in esay and the wolf shal dwell with the lambe : & the leopard shall lodge with the kid , that is a parable and a dark spech . the sense of the spech is : that israel shall dwell in safety , among the wicked of the world : which are likened to the wolf & leopard . as it is said : the euening vvoolf shall spoyle them , & the leopard shall vvatch at their cities . and they shall turne vnto the law of truth : and they shall not spoyle , nor destroy , but shall eat their store in quietnes : as israell . as it is sayd : the lyon as the oxe , shall eat stravv . and so in other matters the like which are written of messias , they are resemblances . and in the dayes of christ the king it shal be knowen to all , what thinges were resembled : and to what matters the hid meaning tended . the doctours say ther is no differēce betwixt this world , & the dayes of christ , but onely the service vnder the kingdomes . it may be sene by the propper sense of the prophets , that in the begining of the dayes of messias shal be the warre of gog and magog , & before the warres of gog & magog , a prophet shall stand vp , to settle israel , & to praepare theyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hartes , as it sayd : behold i send vnto you elias &c. and he cometh not to pollute the pure , or to purifie the polluted , nor to disable the fully allowable , nor to allow the manifestly disallowable , but to settle peace in the world : as it is said , & he shall turne the harts of fathers vnto the children . and there be some of the doctours who say , that before the coming of messias , elias shall come : but all these matters & such like doth no man know , what they shal be vntill they be : the matters are matters closed vp with the prophets : also our doctours haue no kabala for these matters , but with wresting of the textes . and therefore they are at schisme for these matters : and these matters are in no case , for theyr order of being , or particularities , any foundation of law. let not a man busie himselfe in the agadoth : ( or fables wittilypēned ) nor be long in midrasoth cōmentaries of allusions which are spokē of these matters , & such : & let him not lay them for a foūdatiō : for they teach neither faith , nor love. so let not a man reckon the end. ( yet the angell gabriel & daniel did to the very houre daniel . 9 ) as our doctours say let their soule breath out who reckon the endes . but let him expect and beleue according to the generall rule which wee haue expounded . in the dayes of messias the king , when his kingdome shal be settled , & all israell shal be gathered vnto him , all they shal be genealogized according to their familyes , by his mouth from the holy spirite , which shall rest vpon him : as it is vvritten , hee shall sit & he shall purifie and clense : the sonnes of levy first shall he clense , and thus say : this man is of the priestes family : & this man of levies genealogie : & he shall reiect them which are not of the genealogie of israel . behold a certayne one sayd : and the ambassadour said vnto them &c vntil there standes vp a priest with vrim & thummim . behold thou art taught , that by the holy spirit the principall shal be referred to their genealogie , & the genealogized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be made knowen . but he will not genealogize israell , that is , them who are not of levy , but generally of what tribe they be : shewing that this man and this man , is of such a tribe . but he will not tell , that such a man is of speciall vertue , such an one , of an heathen mother : such an one , a slaue : but of right , will let them sink that will haue their sun to set . the doctours and prophetes desired not the dayes of messias , neither to rule over all the world nor to subdue the heathen , nor to be extolled of nations , nor to drink & make mery , but to haue leasure for the law and wisdome , and haue no taxe master and hinderer , that they may be worthy of life eternall . and in that time there shal be no hunger , no warre , no emulation , nor strife , for goodes shall flow plentifully . and all delicates shal be found as plentifull as dust : and the world shall studie nothing cls , but onely to know the eternal . therfore there shal be great doctours , & skilfull in hid speches , & they shall apprehend the knowledg of their creatour , according to the force of their strēgth ; as it is written : for the earth shtlbe full of the knowledg of the eternall , as the waters that cover the sea. the ebreu that folovveth is the ievves continued spech of theyr mistaken messias ; but excedeth much the english translation in space , because i vvold have a fayr and great letter , after shall come a short cēsure vpō the levves hope for theyr messias : & then : the chaldy paraphrastes ovvne argument of coheleth , & the holy text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a censure vpon the iew rambam . he speakeah truly that balaam prophecieth of christ : but he litle marketh vvhat balaam taught : by that : messias shall vnvvall all the sonnes of seth. yffor destroying all their tovvnes vvall this vvere spoken , that vvere no benefite . nether vvil salomon suffer to hope for one age to haue any thing , the like vvherof vvas not afore : either for peace or vvarres . paul expoundeth the vnvvalling of seth sonnes . 2. cor. 10. our armour is not carnall but mighty for god : to pull dovvne strong holdes : this balaā meant by more cities of refuge , rambam seeketh corners . thus he reasoneth : yfvve had not yet all cities of refuge promised , ther is a returning vnto our land of chanaan to haue them . but yet vve had not all promised : therfore there remayneth a returne to chanaan . the assumption is double vveake . the lavv gaue leaue to make more , yf they conquered more : as ruben gad & manasses conquered more . & permissiōs be in lavves no lesse then cōmaundements . besides vve may not say that ruben gad & manasses made no cities more of refuge : because it is not recorded . the vvitty aben ezra noteth vpon gad , gen. 4. 9. that much is vnrecorded , vvhich iacob speaketh of him . thus rambams hope is the vveb of a spider . and concerning building of ierusalem , vvhat can that profit more then it profited in salomons time : vvhen sone all came to nothing : and novv the vvorld is 5531. yeres old : and their rule is : that six thousand shall end it : vvhich vvilbe at 469. & vvhat can that time vvorke to change the vvhole vvorld . touching elias : he tottereth : but vve knovv the case : and he might learne christ & the heauenly ierusalem of our . n. test . & the chaldy vpon eccles . 1. v. 2. telleth that their messias is but vanity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koheleth . ecclesiastes . 1. the wordes of koheleth , the sōne of david , king in hierusalem . 2. vanity of vanityes saith coheleth , vanity of vanityes , all ( is ) vanity . 3. what permanent good hath man in all his labour which he taketh vnder the sonne ; 4. an age passeth , and an age cometh : though the earth abideth still . 5. both the sonne ariseth , & the sōne goeth downe : and to his place doeth he breath : there he ariseth . 6. he walketh vnto the south , & compasseth vnto the north : the wynde whirleth , whirleth , walketh , & into his circuits returneth the wind . 7. all the riuers go into the sea , yet the sea is not full : vnto the place whither the riuers goe , they returne to goe 8. all thinges trauel , man cannot vtter it . the ey is not satisfied with seing : nor the eare filled with hearing . 9. that which hath bene is the same which shal be : and that which hath bene done , is the same which shal be done : and there is nothing new vnder the sunne . 10. is ther any thing of which one may say : behold this , it is new ? it hath bene already , in the old time that hath bene before vs. 11. there is no remembrāce of the former , also of the latter which shal be there shal be no remēbrance of them with those that shal be after . 12. i koheleth was king ouer israel in hierusalem . 13. and i did apply my mind to search and try the wisdome of all , which is done vnder heauen . this is a sore occupation whidh god hath given to the sonnes of man , to be occupyed therin . 14. i considered all the vvorks that are done vnder the sunne : & behold , all is vanity , and vexation of spirite . 15. the crooked cānot be made streight & that vvhich is vvātīg cānot be made vp . 16. i thought in my hart , saying : behold , i haue amplified & augmented wisdome aboue all which have bene afore me in hierusalem : yea my hart saw much wisdome , & knowledge . 17. and i applyed my heart to know wisdome & knowledg , madnes & foolishnes : i knew that this also was a vexation of spirite . 18. for in much wisdō is much griefe : & he that increaseth knowledg , increaseth sorrow . chapter . 2. 1. i sayd in mine hart , come now , i wil try thee with mirth . therefore vse good , cheere . but behold also this vvas vanity . 2. of laughter i sayd , thou art mad : & of mirth , vvhy doest thou this ? 3. i consulted in my hart to continue my flesh in good cheer : ( yet i applyed my mind vnto vvisdome ) and to lay hold vpon folly ; vntill i might see vvhat vvere best for the sōnes of man , to do vnder the heauens , the number of the dayes of their life . 4. i made me great vvorks : i built me houses : i planted me vineyards : i made me gardens & orchards : and i plāted in them trees of all fruite . 5. i made me pooles of vvater , to vvater vvith them the vvood grovving vvith trees . 7. i bought seruants and maydes : and i had such borne in my house : also i had great possession of oxen , and sheepe , aboue all that vvere before me in ierusalem . 8. i gathered me also silver & gold , & the peculiar jewels of kinges , & coūtries : i provided me singers , men & women : and the delightes of the sonnes of men , instrumentes of all sortes : 9. which as i was great i increased above all that were before me in ierusalem . also my wisdome remayned with me . 10. and whatsoeuer my eyes desired , i witheld it not from them : i withdrew not my hart from any joy . for myne hart reioyced in all my labour : and this was my portion of all my trauayle . 11. then i looked vpon the workes which my handes had made , and vnto the labour which i had laboured to do : & behold , all was vanity and a vexing of spirit : and there is no permanent good vnder the sunne . 12. then i looked to see wisdome and madnes , and folly , and what can a man do that would try after the king ; only that vvhich hath bene done already . 13. then i saw that vvisdome excelleth folly , as light excelleth darknes . 14. the wise man hath his eyes in his head & the foole vvalketh in darknes . but i saw that the same happ should happen vnto them all ▪ 15. then said i in my hart , as it happeneth vnto the foole shall it happen vnto me also . and to what end then should i more study for wisdome . then i said in my heart that this also vvas vanity . 16. for there shal be no remēbrance of the vvise , as none of the foole for euer . because things past in the dayes to come are all forgotten . 17 ▪ and how dyeth the vvise man as the foole ? therfore i hated life . for i vvas grieved at the vvork vvhich vvas vvrought vnder the sunne . bicause all vvas vanity & a vexing of spirite . i hated also all my labour , wherin i had laboured vnder the sunn : which i must leave to the man that shal be after me . 19. and who knoweth vvhither he shal be wise or foolish : and shall rule all my labour , wherin i haue laboured , & wherin i have shewed my selfe wise vnder the sunne ; this also was a vanity . 20. therfore i went about to make my hart weary , of all the labour wherein i had laboured vnder the sunne . 21. for there is a man whose labour is in wisdome & in knowledge and in good dealing : yet to a man which hath not laboured therein , shall he give his portion . this also is vanity & great griefe . 22. for what hath man for all his labour , & for the vexation of his hart , that he laboureth vnder the sunne . 23. for all his dayes are sorrowes , and & his occupatiō disquietnes , & euen in the night his hart taketh no rest . this also is a vanity . 24. ther is nothing so good for a man as that he eat , and drink , & cheere his soule by his labour ▪ though this allo i saw that from the hand of god , it cometh . 25. for who should eat , or who should quickly doe that , rather then i : for my labours ? 26. now , to the man which is acceptable before him god giveth wisdome and gladnes : but to the sinner he giueth occupation to gather & to store to giue to him that is acceptable before god. this also is a vanity & a vexing of spirite . chapter . 3. 1. all thinges have a time ▪ and all have a season vnder the heaven . 2. a time to be borne , & a time to dye : a time to plant , and a time to pluck vp the planted . 3. a time to slay , and a time to heale : a time to break downe , & a time to build . 4. a time to weepe & a time to laugh : a time to make lamentation & a time to dance . 5. a time to cast away stones , & a time to gather stones : a time to imbrace & a time to be farr from imbracing . 6. a time to seeke & a time to lose : a time to keepe , & a time to cast away . 7. a time to rent , & a time to sow : a time to be silent , & a time to speak . 8. a time to love , & a time to hate : a time of warr , & a time of peace . 9. what permanent good hath the doer wherein he laboureth . 10. i have seene the busines that god hath given to the sonnes of men to occupie them therin . 11. he hath made every thing goodly in his time . but he hath sett the world in ther hart , that a man cannot find out the work which god doth , from the beginning to the end . 12. i know that ther is nothing good in them , but to rejoyce & doe good whiles one liveth . 13. also that any man eateth & drinketh , and jnioyeth the good of all his labours , this is the gift of god. 14. i know that all which god doth it wil be sure for ever : and god doth all that men should live in feare before him . 15. that which hath ben is now ▪ and that which is to be , now hath bene : & god will bring a gaine , that which is now passing away . 16. moreover , i marked vnder the sunn the place of judgement : ther was injurye . & the place of justice : ther was jnjury . 17. i sayd in my hart : the just & the vnejust god will judge , for ther is a time for every thing & for every deede , there . 18. i sayd in my hart , after the maner of the sonnes of man , when god made them knowen , that i saw how they are beastes : they to themselves ▪ 19. an happe befalleth the sonnes of man , & an happe befalleth the beast : and they have one happe : as the one dieth so dieth the other : and man excelleth not the beast . for all is vanity . 20. all came from the dust , & all returneth vnto the dust . 21. for who considereth the spirit of man which doth ascend vpward : and the spirit of the beast which doth descend downe-wards , vnto the earth . 22. then i saw that ther is nothing better then that a man joy of his workes . for that is his portion . for who can bring him to see what shal be after him . chap. 4 1. but whē i cōsidered all the oppressed ones which were greved vnder the sunn : & behold the oppressed had the teares , but they had no cōforter , for the oppressors had the strong hand . , and the other had no conforter . 2. then i commended the dead which already are dead , above the living , which are alive yet ▪ 3. and above them both him that as yet hath not bene : because he hath not seene the wrong doing which is vnder the sunne . 4. for i marked all labour , & all industrie of workes : how it bringeth envy to a man from his neighbour . 5. the foole foldeth his hands , & eateth vp his owne flesh . saying . 6. better is an hādfull with ease , thē two fistfulls with labour & frettīg of spirite . 7. againe i marked a vanity vnder the sunne . 8. ther is one & none the second : and he hath neyther sonne nor brother : and ther is no end of all his labour ; and his eye cannot be satisfyed with riches . and for whom should i labour and defraud my soule of good ? this also is a vanity & a grievous toyle . 9. couples are better then one . for they haue a good reward for their labour . 19. for if they fall , the one will lift vp his fellow : & woe is the one which falleth , and hath not a second to lift him vp . 11. and if a couple slepe they shal be warme : but how can one alone be warme . 12. and if some one be stronger then one , two will stand against him , & a threefold thred will not sone be broken . 13. a poore & wise child is better then a king that is old and foolish : which cānot abide to be advised any more . 14. for out of the prison he commeth forth to reigne : when as he that is borne in his kingdome is made poore . 15. 3. i saw all the living which walk vnder the sūne , attend vpon the child which shall stand vp the others place . 16. ther is no end with any people , for any that is over them . also the later will not rejoyce in the same . so this also is vanity & vexation of spirite . 17. looke to thy feete when thou goest into the house of god. for he is neerer to heare , then to sacrifice . ther the gift of fooles . for they know not that they doe evill . chap. 5 1. be not rash with thy mouth , nor let thy hart be hasty to vtter any thing before god. for god is in the heavens , & thou art on the earth . therfore lett they wordes be few . 2. for as dreames come by much busines , so the voyce of a foole hath much babling . 3. when thou vowest a vow to god , differ not to pay it . for he deliteth not in fooles . what thou dost vow , pay . 4. let not thy mouth make thy flesh sinne , neyther say before the angel , that it was an errour . wherfore should god be angry for thy voyce , and destroy the workes of thy handes ? 5. for as in many dreames be vanityes : so in many wordes . but feare thou god. 6. if oppressiō of the poore , & robbery of judgemēt & justice , thou behold in a cōtry , marveyle not at the matter . for an higher then the high one doth marke : & ther be high above them . 7. the commodity of ground is for all . the king is made servant to the field . 8. he that loveth money , cannot be fed with money : or he that loveth any wealth which hath not fruite . 9. when this good is much , they be many to eat it : & what good commeth to the owners , but the view of ther eyes . 10. the sleepe of the labourer is sweet , whether he sleepe little or much but the fulnes of the rich suffreth him not to sleepe . 11. ther is a sore sicknes which i have seene vnder the sunne : riches kept of the owner , to his owne harme . 12. and the riches perish by some evill busines : & he begett a sonne and nothing cometh to his hand . 13. as he came out of his mothers womb naked , he returneth to goe as he came : & he cannot cary away any thing of his labour , which he may beare in his hand . 14. this also is a sore sicknes . euen as he came so he goeth away : and what permanēt good hath he that he laboured for the wynd ? 15. also all his dayes in darknes doth he eat & much anger and by his owne sicknes & payning . 16. behold what i haue seene : it is a good-thing to eat & to drinck , & to enjoy the good , in all a mans labour which he taketh vnder the sūne the number of the dayes of his life which god giueth him : for this is his portion . 17. though to euery man to whome god hath given riches & treasures , & giveth him power to eat therof , & to take his part , & to enjoy his labour : this is a gift of god. 18. for , he will not much think vpon the dayes of his life : whome god busieth in the cheering of his hart . chapter . 6. there is an euill which i saw vnder the sunne , & it is much among men : 2. some man , to whom god hath giuē riches , & wealth , & honour , & he wanteth nothing for his soule of all that he desireth : yet god giveth him not power to eat therof , but a strange man shall eat it vp . this is vanity , & this is an euill sicknes . 3. if a man beget an hundred childrē , and liue many yeares , and though the dayes of his yeares be multiplyed and his soule be not satisfied with good things , and he have not wherwith to be buryed . i say that an vntimely fruite is better then he . 4. for he cometh into vanity , and goeth into darkenes : and his name shal be covered with darkenes . 5. he also hath not seene , nor felt the sunn : he was in better case then the other . 6. yea though he had lived a thousand yeeres , twise told , and see no good . doe not all men goe to one place ? 7. all the labour of mā is for his mouth : yet the soule is not filled . 8. then what hath the wise more then the foole ? and what lesse hath the poore mā of knowledge ; to walk afore the living ? 9. the eye-sight is better then the walking of the soule . also that is vanity and vexing of the spirit . 10. whatsoever one be , his name was given of old : and it is known that he is earthly man , and is not able to contend with him that is stronger then he . chapter . 7. 1. vvhen there be many thinges that increase vanity what permanent good thing can a man have ? 2. for who knoweth what is good for a man in life , the number of dayes of the life of his vanity which he shall spend as a shadow ; for who can shew vnto man what shall be after him vnder the sunne ? 3. a good name is better then a good oyntment , and the day of death then the day that one is borne . 4. it is better to goe to the house of mourning then to goe to the house of feasting , because this is the end of all men : and the living shall lay it to his hart . 5. sadnes is better then laughter for vnder heavynes of countenance the hart may be mery . 6. the hart of the wise in the house of mourning : but the hart of fooles is in the house of mirth . 7. better it is to heare the rebuke of a wise man , then that a man should heare the song of fooles . 8. for as the noyse of thornes is vnder the pott , so is the laughter of fooles . this also is vanity . 9. because oppression may make the wise madd ▪ and rewards destroy the heart : 10. the end of a thing is better thē the begining : the pacient in spirite is better then the hauty in spirite . 11. be not rash of spirite to be angry . for anger lodgeth in the bosome of fooles . 12. say not , how cometh it to passe that the former days were better thē these . for thou canst not aske that frō wisdome . 13. wisdome is good with possessions : & an excellent commodity for men while they behold the sunn . 14. for wisdome bringeth shadow : money bringeth shadow ▪ but knowledge hath the preeminence ▪ wisdome keepeth alive them that have it . 15. cōsider the work of god. and who can make streight that which he hath made crooked ? 16. in the day of good , vse the good ▪ & in the sore time , consider it . god hath so set the one by the other that man cannot find no blame in him . 17. i have seene all thinges in the dayes of my vanity . ther is a just man that perished in his justice , & ther is a wicked man that continueth long in his malice . 18. be not thou just much : and be not too wise : wherfore shouldest thou vndoe thy self . 19. be not too wicked : neither be a foole . wherfore shouldest thou perish before thy ordinary time . 20. it is good that thou lay hold on this : but yet vvithdraw not thy hand from that . and he that feareth god shall come out of them all . 21. wisedome shall strengthen the wise man more then ten mighty princes that are in the city , can give strength . 22. though there is no man just in all the earth , that doth good & misseth not . 23. take not heede to all the words that men speake , least thou do heare thy seruant speak euill of thee . 24. for often times also thy hart knoweth that thou also hast spoken euil of others . 25. all this have i tryed by wisedome . i thought , i vvillbe wise : but it wēt farr frō me . 26. that which is farr off , & deepe , depe , who can find it out . 27. i turned me hartely , to know and to espy , and to seeke wisedome & conceytes & to know the mischiefe of folly & foolishnes of madnes . 28. and i find one thing bitterer then death : euen the woman , who is nettes , and her hart snares : & her handes be bands . he that pleaseth god shal be saved frō her : but the sinner shal be caught by her . 29. behold , saith koheleth , this have i found , examyning one by another , to find out conceyts . 30. but this which further my soule sought , i found not out . the conceytes of a man one of a thousand i found out , but of a woman with all these qualityes , i found not out . 31. only behold this have i found out , that god made adam playne : but they sought out many conceytes . chap. 8. 1. vvho is like the wise ? & how rare is he that knoweth the nature of matters ? vvisdome in a man will lighten his face : & the hardnes of his face wil be altered . 2. i say , regard the kings mouth yet after the oth to god. 3. be not rash to goe out of his sight : stād not in an evil matter . for he can doe whatsoever he will. 4. wher the word of the king is , power is . and who may say vnto him , what wilt thou doe ? 5. he that keepeth the law shall feele no evill thing : & the wise hart will know time & judgment . 6. for euery thing hath his time & jugment : but the mischief of man is much vpon him : 7. because he knoweth not what is to come . & how things wil fall out , who cā tel ? 8. man is not ruler over the spirit , to reteine the spirite : neither hath he power in the day of death : nor armour for the battel : & no striving will helpe them that vse it . 9 all this have i seene , setting my hart toward every worke that is wrought vnder the sunne : that ther is a time when a man ruleth over men to his owne harme . 10. and in that sort i saw the wicked come to the grave , & they passed away , and went from the holy place , & they were forgotten in the citye wher they had so dealt . so this was a vanitye . 11. bicause sentence vpon evill dealing is not executed quickly , therfore the hart of the sonnes of man is fully bent in them to doe evill . 12. though a sinner doe evill an hundreth times and long continue : yet i know that it shal be wel with them that feare god , which reverence his presence . 13. but it shall not be well with the wicked : neyther can he long continue dayes , which are but a shadow : he which liveth not in feare before god. 14. ther is a vanity which is done vpon the earth , that ther be just men , to whom it cometh accordīg to the work of the wicked : & ther be wicked men to whom it cōmeth according to the work of the just : i thought that this also is vanitye . 15. and i praysed joy . for a man hath no better thing then to eate & to drinke and to rejoyce ▪ for this will stick to him of his labour , the dayes of his life that god hath given him vnder the sunn . 16. vvhen i applyed myne hart to know wisdome , & to behold the busines that is done on the earth , how day & night a man would not see slepe with his eyes , 17. then i marked all workes of god that man cannot find out the worke which is done vnder the sunne , though man laboure never so much to seeke , yet he cannot find it : yea allthough the wisest thinke to know it , he cannot find it . chap. 9. 1. for all this have i applied vnto myne hart : even to try out all this ; that the just & the wise , & ther workes are in the handes of god : neither love nor hatred doth men discerne , by all that is before them . 2. euen all they finde , as if all had one happ , the iust & the vniust : the good & the cleane , and the vncleane , the sacrificing , & he that sacrificeth not : the good & the bad have alike : the swearer as he that reverenceth an oath . 3. this is the most grievous of all that is done vnder the sunne , that all have one hap . also the hart of the sonnes of man is full of euill , and madnes is in their heartes whiles they live , and afterward they go to the dead . 4. for all that be yet accompanied vnto all the living ( say the men of an euill hart ) they have assurance . for it is better vvith the dog alive , then vvith the lion that is dead . 5. for the living knovv that they shall dye : but the dead knovv nothing at all : neither have they any more a revvard . for their remembrance is forgotten . 6. also their love , and their hatred & their envy is already gone & they have no more portion for euer , in all that is done vnder the sunne . 7. goe , eat thy bread vvith joy , & drinke thy vvine vvith a cheerefull hart . for god novv accepteth thy vvorkes . 8. at all times let thy garments be vvhite & let not oyle be lacking vpon thine head . 9. enjoy life vvith the vvife vvhich thou doest love , all thy dayes of vaine life : vvhich he hath given thee , vnder the sunne : all thy vaine dayes . for this is thy portion in life , & in thy labour vvhich thou doest take vnder the sunn . 10. all that thy hand can finde to doe , do it ; as thou canst . for there is nether vvorke , nor invention , nor knovvledg , not vvisdome in the grave vvhither thou goest . 11. againe i marked vnder the sunne : that the suift winne not the race : nor the valiant the victory : nor the wise the bread : nor nor the subtile , riches ▪ nor the cunning , favour : but a time & occurrent happeneth to them all . 12. for assuredly man knoweth not his time . as fishes are taken in a mischevous net , & as birdes are caught in the snare ▪ so they , the sonnes of man are intangled , at the evill time when it falleth vpō them suddēly . 13. i have also seene this wisdome vnder the sunne ▪ & me thought it great . 14. a little city had few men in it , and a great king came against it ; & compassed it about , & builded fortes against it . 15. and there was found therein a poore & wise man : & he saved the city by his wisedome . but none remembred this poore mā . 16. then sayd i. better is wisdome then strength , yet the wisedome of the poore is despised , & his words are not heard . 17. the words of the wise are more heard in quietnes then a lords cry over fooles . 18. better is wisedome then weapons of warre as one vncircūspect destroyeth much good . chapter . 10. 1. one dead fly putrifieth , & corrupteth much precious oyntment ▪ so doth a little folly , him that is in estimatiō for wisdome , for glory . 2. the hart of a wise man is at his right hand ▪ but the hart of a foole is at his left hād . 3. and also when the foole goeth by the way his hart fayleth , and he telleth vnto all that he is a foole . 4. if the spirite of him that ruleth , riseth vp against the , leave not thy place . for a soft cure pacifieth great sinnes . 5. there is an euill that i have seene vnder the sunne : as an errour that proceedeth from the face of him that ruleth . 6. folly is great height ▪ and the rich sitt in low place . 7. i have seene seruants on horses , and princes walking as seruants on the ground . 8. he that diggeth a pit shall fall into it : and he that breaketh dovvne a hedge , a serpent shall sting him . 9. he that removeth stones shal find sorrow therby ▪ and he that cleaveth wood shal be heated therby : 10. when the iron is dul , & the mā whetteth not the edge , but vseth might . but the best helpe to bring a thing to good passe , is wisedome . 11. when the serpēt hath bit before charming then the cūning charmer profiteth nothing . 12. the words of the mouth of a wise mā give grace : but the lippes of a foole devour himself . 13. the begining of the wordes of his mouth is foolishnes and the later end of his mouth is wicked madnes . 14. and the foole will multiply wordes . but the man knoweth not what shal be . and who can tell him what is following him ? 15. the labour of the foolish doth weary him . for he knoweth not how to go into the city . 16. woe to the o land whose king is a childe : & whose princes eat in the morning ▪ 17. blessed art thou o land , whose king is the sonne of nobles : and whose princes eat in time , for strength , & not to drink . 18. by slothfulnes beames come to decay : by holding downe the hands the house droppeth thorow . 19. men making feastes to be merry , that wine make glad the living & mony must affoard all . 20. curse not the king no not yet in thy thought , neither curse the rich in thy bed chamber : for the foule of the heauen will cary the voice , & the winged bird will declare the matter . chapter ▪ 11. 1. cast thy seede vpō the moist groūd : for after many dayes thou shalt finde it . 2. give a portion to seauē , & also to eight . for thou knowest not what evill shal be vpō the earth . 3. if the cloudes be full , they will poure fourth rayne vpon the earth : and if the trees fruite fall toward the south , or toward the north , ī the place that the trees fruict falleth , there fruite gatherers will be . 4. he that looketh vpon the winde , will not sow : & he that looketh vpon the cloudes shall not reape . 5. as thou knowest not the way of the winde , as nor of the bones in the belly of her that is with childe ▪ so thou knowest not the worke of god that worketh all . 6. in the morning sow thy seede , & in the euening remit not thy hand . for , thou knowest not whether will come to good : this or that : or whether both shal be alike good . 7. surely the light is a pleasant thing : and it is a good thīg to the eyes to behold the sūn . 8. but though a mā may live many days , and in them all , be mery , yet let him remember the dayes of darknes , that they be the many . whatsoeuer commeth will be vanity . 9. rejoyce , o yong mā , in thy childhood , & let thine hart chear thee , in the days of thy youth , & walke in the wayes of thy hart , and in the sight of thyne eyes . but know that for all these thinges god will bring thee to judgment . 10. put away gods anger from thine hart & remove evil from thyflesh . for childhood and yonghead is vanity . chap. 12. 1. therfore remember thy creatours in the dayes of thy youth , before the evill dayes come , & the yeares approch , of which thou wilt say , i have no pleasure in them . 2. before the sunn is dark , & the light , & the moone , & the starres , and the cloudes returne after the rayne . 3. when the keepers of the house shal trēble , and the strōg men shall bow themselves , and the grinders shall ceasse bicause they are few , & they waxe darke that looke out by the windowes , 4. and the dores shal be shut by the streat , with the base sound of the grinding , & a man shall stand vp at the voyce of the bird : and all the daughters of musick shal be brought low : 5. and men will dread every high place , & feares wil be in the way , & the almond tree will flourish , & the grashopper wil be a burthen to it selfe : and all lust wil be dissolued : & a man goeth vnto his long home ; and mourners go about in the streete . 6. before the silver cord is loosed : and the golden ewer broken , and the pitcher burst at the well , and the wheele brokē at the cestern : 7. and dust returne to the earth as it was , & the spirit returne to god that gave it . 8. vanity of vanities , saith koheleth , all is vanity . 9. and this is a matter of excellency , as koheleth was wise , stil he taught the people knowledg : and weighed and examined and fitted many parables . 10. koheleth studyed to finde wordes delightfull , & scripture rightfull : 11. the wordes of the wise : as goades , & as nayles fastened in the sheepefoldes ▪ being giuen from one shepheard . 12. and my sonne give all diligent heede to them . there is no end in making many bookes & much reading is a wearynes of the flesh . 13. the summe of the matter is , all being heard : feare god & keepe his commaundements . for this is all the man. 14. for god will bring every deed vnto judgment : with every hid thing , whether it be good or euill the summe of the matter is , all being heard : feare god & keepe his commaundements ; for this is the man. the mossorite note i. th. k. k. esay . malachy . lam. eccl. by the eb. first letter . four rare sentences in the heauenly ebrew are repeated in the end of the booke , that men should euermore thinck vpon them : lam. 5. tvrne vs o eternal vnto thee , and we shall be tvrned : renew ovr dayes as of old . this sheweth that all cometh from god that pitieth . so this v. of koheleth moved s. paul to abide all griefe , to keepe men from daniels flames : so esay 66. from moneth to moneth and from sabbat to sabbat shal all flesh come to worship before mee sayth the eternal . this sheweth an vtter abrogating of moses : seing all nations cannot come every weeke to ierusalem . the last is , malachi v. last saue one : behold i send vnto yov an elias a prophet , before the great and fearfvll day of the eternall cometh : from that speech closing the prophets , the angell gabriel beginneth the new testament in his speech to zachary of his malachy iohn . so sweetly both testaments kisse one the other : that none of wit or grace should euer thinke tobies foolish fable or iudithes ridiculous ly to be from any sad purpose of a writer . to the reader . in this emptie space , a spech worthy of place every where , may be added : which gregor . nazian . speaketh vpon chapt. 3. who cosidereth the spirit of man which ascendeth , thus he sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is i saw in the low places : a dongeon of punishment , receaving the wicked : and an other place appointed for the godly . thus the father , who knew that abrahā & such were in heaven , yet speaketh as heathen did . this sentence giveth light , for the vnderstanding of the greke fathers . finis . faultes escaped in this edition of ecclesiastes . eccles . chap. 2. ver . 26. read it thus , god giueth vvisdome and knowledg & gladnes . chap. 3. ver . 14. for euer : to it nothing can be added and from it nothing can be diminished : and god &c. ver. 19. the other : and they all haue one spirit : and man &c. ver. 20. all goe to one place : all come &c. chap. 4. ver . 3. his neighbour : thus also is vanitie and vexation of spirit . ver. 17. the house of god , & be neerer to heare then to give the sacrifice of fooles &c. chap. 5. ver . 4. it is better that thou shouldest not vow , then that thou shouldest not pay it . ver. 5. let not thy mouth &c. and so change the figures in all the other verses follovving to the end of the chapter . ver. 8. as it is here , but ver . 9. being corrected , read it thus , hath not fruite : this also is vanity . ver. 11. being corrected , read thus , vvhether he eate litle &c. chap. 8. ver . 15. read thus , no better thing vnder the sunne then &c. chap. 9. ver . 18. vveapons of vvarre ; but one vncircumspect &c. chap. 10. ver . 6. folly is set in great height : &c chap. 12. ver . 10. righful ; wordes of truth . notes, typically marginal, from the original text notes for div a16959-e140 their life & maners & contēpt of god ●ob sette h forth : vvi●h their destruction ▪ notes for div a16959-e360 shortnes of life . vvise policy cannot help common vveales so many be imperfectiōs chap. 2. pleasures , vvisdome , & royalty are but vanity . chap. 3. oppressiō common . ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heathen sentence vvas afore from god. slouth mother of poore folk x. cover senseles . cha. 5. the preset is soon lothed . a they the high god. as god thy creatoures . chap. 18. husbandry full of cares . riches be vncenten . ch. 6. many children : in arabian poverty are a misery . one in iustin had 600. adam the name ●elle●h man of his frailty . sad meditation of death is the best thing . even vvomen a comon mischief 〈◊〉 vvorse thē death . salomon 〈◊〉 ieremies age . felt ●●at . cha. 8. kinges offenses are very hard to be cured & 2 voided : pall death knocketh poore cotages , aud kings pal lates vvith an equall foote . these tovves of the last in this vvorld , a hevv that all good is to be hoped in an other vvorld . epienres fill kingdomes b● blindnes herein . & as fish & foules men are snared , vvisdome is in cities in the best desert sone forgotten . folly in one & in one thing doth mach harme . hatted from rulers makes many leave the care of their place to their harme . hoseas , amos , & esai blame israel for this . cha. 11. in this variety vve should serve the tyme . & omit no occasion , and israel had experiēce of all these vvher the elected fathers had often sōnes rejected , and fathers lost left sonnes to be found o●t : ●ill vvhole apostasie rooted out the natiō . chap. 12 all ioy falleth : & sorovv vpō sorovv befalleth . notes for div a16959-e1190 high the tri nity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam. 3. 2. koheleth blameth not wom● kind : as wold translate him many : but theyr de●e slights : as experiēced in his owne vvives vvho deceaved him . s. paul r. 13. hādleth this place agaīst iewes which wold not obey heathen : & preventing the popesty ranny , that should a rise in rome . from auctority & governmēt represēting gods presence . not manifested by outward thinges : yet sure of reward to life eternall in paradise : whē they cōmēd theyr soule to the hands of god. it is evident that these wordes are spoken in the person of the wicked : and should be pronounced as imitating theyr person . so have i printed them in another character . certayne questions concerning 1. silk, or vvool, in the high priests ephod. 2. idol temples, commonly called churches. 3. the forme of prayer, commonly called the lords prayer. 4. excommunication, &c. handled betvveen mr hugh broughton remayning of late at amsterdam in the low contreyes. and mr henry ainsvvorth teacher of the exiled english church at amsterdam aforesayd. broughton, hugh, 1549-1612. 1605 approx. 120 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a16958 stc 3848 estc s106726 99842437 99842437 7087 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16958) transcribed from: (early english books online ; image set 7087) images scanned from microfilm: (early english books, 1475-1640 ; 703:06) certayne questions concerning 1. silk, or vvool, in the high priests ephod. 2. idol temples, commonly called churches. 3. the forme of prayer, commonly called the lords prayer. 4. excommunication, &c. handled betvveen mr hugh broughton remayning of late at amsterdam in the low contreyes. and mr henry ainsvvorth teacher of the exiled english church at amsterdam aforesayd. broughton, hugh, 1549-1612. ainsworth, henry, 1571-1622? aut blackwell, francis, fl. 1605. [4], 39, [1] p. printed by giles thorp?], [amsterdam? : 1605. editor's foreword signed: f.b., i.e. francis blackwell. printer's name and place of publication conjectured by stc. signatures: pi² a-e⁴. reproduction of the original in emmanuel college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -history of biblical events -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion certayne qvestions concerning 1. silk , or vvool , in the high priests ephod . 2. idol temples , commonly called churches ▪ 3. the forme of prayer , commonly called the lords prayer . 4. excommunication , &c. handled betvveen mr hugh broughton remayning of late at amsterdam in the low countreyes . and mr henry ainsvvorth teacher of the exiled english church at amsterdam aforesayd . 1. thes . 5.21 . try all things : keep that vvhich is good . 1605. to the christian reader , grace & peace from iesus christ our lord. there came lately to my hands divers writings , controverting sundry poynts of religion . the occasion of writing them , was , the cōtradicting & spreading abroad as erroneous some doctrine taught by mr ainsvvorth one of the ministers of the english church at amsterdam : the exception arising , as it seemeth , from mr broughton or a book of his lately set out touching corruption in handling of religion . now of these writings , there were some , both from the one & the other that wrote them cōmitted vnto me for the delivering of them , and ( if i would ) to take a copie . by reason wherof , as also considering that this controversie concerneth divers points of religion profitable to be observed ; and both parties ( i take it ) being willing to have them seen and dulie weyghed of any : i have thought it good to publish in print al the writings that hetherto have passed from one to another , not doubting but it may much further the truth and bring glorie vnto god. and now i desire both the authors to take this my doing in good part , and thee ( good reader ) indifferently to read & equally to iudge of the matters here controverted , as thou shalt see the truth by eyther of them to be proved vnto thee . farewell . thyne in christ , f. b. mr hugh broughton , in a book of his to the king , lately set out , concerning corruption in handling of religion , vvriteth thus : of aharons ephod . ovr translation giveth to the ephod blew silk , purple , and scarlat , & white twined silk . the iewes vniversally hold that vvooll threed bleew and purple and scarlat , and vvhite linen , and golden plates cut as threed , made the cope : not the vncleane vvorme : and they vvill & may vvell hold vs battes & moulwates that cannot see that , for the tongue and ceremony , by their so plentifull and agreable vvritings . and of touching a vvorme , thus they vvrite : * yf a worme be in a mans hand , though he wash himselfe in the waters of siloam , or in all the waters that god made , he shall not find absolute cleannes . now the worme , vncleane , by ceremony , might not be in ceremony figuring holinesse . this errour our reverend fathers vvill amend . mr henry ainsvvorth his vvriting concerning this question : vvhither the high sacrificers attire were made of silk or of wooll . that they were not made of silk , this reason is alleged : because the worm ( wherof silk cometh ) was vnclean by ceremonie , & therfore might not be in ceremonie figuring holines . and to prove they vver of wool , it is sayd ; that the iewes vniversally hold , that wool threed blew & purple & scarlet , & white linen , & golden plates cut as threed , was the matter wherof those garments wer made . bvt vnto the former it may be ansvvered ; that though it wer granted to be worm-wrought silk , yet it need not be counted vnclean because the worm was vncleā : for vnclean creatures whiles they wer aliue defiled not a man ; but the eating of their flesh , or touching of their carkesses being dead . levit. 11.8.11.24 , 31.41 . deut. 14.8 . and the iewes vsed the service of vnclean beasts continually , as of horses , asses , camels &c , without pollutiō . now seing gods law limiteth their vncleānes in these two points ; how may we extend it further ? againe , the bee was by ceremonie vnclean , deut. 14.19 . yet the honie which she gathered & wrought was not vnclean , eyther to touch or to eat . but if it be granted , that the silk as it is first taken from the worm , is vncleā ; yet it foloweth nor , that after it is washed wound & woven by art of man , that it should continew vnclean stil : seing that the hayr of vnclean beasts when it was wrought into cloth had no vncleannes . the camel was vnclean , deut. 14.7 . yet ioh. baptist wore a garmēt of the hayr . also the eliphant , yet solomō made a throne of the tooth , 1. king . 10.18 . and it is holdē of the iewes , * that the bones , teeth , skins , hayr &c. of vnclean beasts ar in such vse excepted , and pollute not a man. why then should the work of the silk-worme be alwayes vnclean ? if the silk which the worm maketh be vnclean , then the flesh blood & humors of wormes & other like creatures , must needs be holden vncleā likewise , & so the vse of them forbiddē about the sanctuarie as wel as the silk . but the iewes do some of them hold those colours mentioned exod. 25. to be died in the blood of wormes . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techeleth , which is translated blew , they say was wool died in the blood of a worm called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhalazon . and it is known that purple is vsually made & named of the liquor of the purpure & murex , which ar shelfishes , & therfore by the law vncleā . deut. 14.9.10 . and scarlet of the graine called † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then any subiect to breed worms , & is therfore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( skol●kion ) and in french vermillon , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( skolex ) and vermis a worm . but it may be further answered , that it mought be silk , though not such as the worm worketh , for as al wool groweth not on the sheeps back , but some is gathered from plants , as cotton wool : so is ther some kind of silk that groweth , as the bysse of * aegipt , finer then linen , and silk grasse in persia & other countries . and if it wer such that was vsed about the tabernacle , then was ther not that impuritie in the stuff which is affirmed . vnto the later point it may be sayd , that the iewes which with so general consent make wollē threed died into those colours , & fine linē , & gold , the matter of those ornamēts , seem herin to go against the playn law of god , which forbad that a man should wear any garments of divers sorts , as of linen & wollen togither , deut. 22.11 . and how is it like that god would then haue the high priests garments made of such mixture . if it be answered , god might dispense with that law : it may be replied ; first let it be shewed that god would & did so dispēse , vvhich wil be hard to shew from scripture , which mentioneth the die & colour onely , blew , purple & scarlet , and not the stuff . secondly as he might dispense for linsey woolsey , so might he do the like for silk , even of the worm ; & then the translation of silk is no more absurd or erroneous then that of wollen . thirdly if we consider , the end of those ornaments , which were ” for glorie & bewtie , and the commandement afterwards expressed by ezekiel , forbidding the priests to wear wool in their administration , ( ezek. 44.17 . ) it may seem probable , the garments were silken , or of such like stuff , rather then woollen . moreover , touching the opinion of the iewes , of pollution by a worme , it seemeth rather to savour of the rabbines superstition , then of sound religion , & to be without approbatiō of scripture , of other learned men , or of themselves . for wheras this positiō of theirs is alleged out of the thalmud . if a worm be in a mās hād , though he wash himself in the waters of siloā , or in al the waters that god made , ” he shal not find absolute cleannes : first , gods law maketh no other vncleannes , then by eating the flesh , or touching the dead carkesse ▪ as before is shewed . againe of wormes , the iewes them 〈…〉 that their r●bbi●● s●y the 〈◊〉 that a● found in dates &c. ar not forbidden ( to wit , to be eaten ) because they creep not vpon the earth . if this be true ( which i affirm not ) how should the worm in a mans hand , which creeps not on the earth any more then the other , cause so vnclensible pollution , & that by touching onely ? as for other learned men ▪ they seem not to discerne any such vncleānes in the silk of wormes . tremellius being himself a learned iew , togither with iunius , constantly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( shesh ) exod. 25. ( which we cal fine linen ) linum xylinum . and this xylinum ▪ ” plinie ( from whom they take it ) writeth to be sponn of the bombyx * or of the worm , in the fruit as it groweth . note also that the said iunius taketh the silke worm to be a cleā creature , & therfore the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) solghnam , which we cal solean , and god permitted the iewes to eat , he translateth bombycem , the silk worm , levit. 11.22 . marcus marinus in arca noe , of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolaghnath ( translated scarlet ) which signifieth properly a worm , sayth , because that of the threeds of the bombyces which be worms , silk is made , therfore is this name elegantly vsed for silk . munsterus vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techeleth sayth , that the iewes expound it to be ( sericum ) silk . vatablus vpon exod. 25. caleth the scarlet sericum coccineum siv●●occo tinctum , scarlet died silk . of like iudgement ar pelicanus , lyra , and others . arias montanus ” sayth tha● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolághnath is the same that the ancients cal murex , and that of the blood of that shelfish , & other things mixed , clothes wer died . forsterus on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techéleth sayth , men write of it to be a worme whose humor is of yelow colour . to conclude , it may seem as probable to be but one stuff , even the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh , that is fine white linen ( or * like thing ) died into the foresayd colours , as to be linen & wollen , & more agreable to the law of god , which forbad linsey wolsey ▪ or , we may vnderstand by wool , such stuff as groweth vpon plants &c. as plinie caleth that xylinum aforesayd by the ” name of lanugo , a fine mossy wool , & the trade which the silk men s●res vsed , he calleth † lanicium , vvoolvvork or cloth making . also the hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( tsemer ) is a commune name of al wool , even such ” as groweth on trees . this for the present , til better assurance of the contrary . henr : ainsworth . mr broughtons reply . mr ainsworth , a tedious writing i saw : and senseles . if you check a thing in print : vvit would bid you do it in print . 3000 yeres ebrevves you will teach ebrevv : arias alone might teach you . and you confute your self : silk you vvere said to defend . from that you flee : and bable by-matter from your ovvne head : and dreame of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help your turne : as though all ievves 3000 yeres should be overraught by mr ainsworth . the text might alone have taught you : in naming 3. coloures : vvithout the stuff : and linen : as an other kind . white is our addition . but egyptian linen is vvhite of it self : and that addition is more of our selves then of the style . and vvholy you shew vnspeakeable vnlernedship that gesse against 3000 yeres study of an vvhole nation for matters vsed 1400 yeres openly in their common vveale . your vvriting shal be shevved to many that many may tell how far you are from all iudgement : and how you crosse and vveary your self . and vvhen you number the commandements : you should have told whom you folovved : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or maimony . but belike you neuer saw them : only munster . know now all agree not in the particulars : though they make the same summe . yf you meane to confute my book : put a style promising so much : and folow it logically : without idle citing of men to by-purposes : and i vvill print your vvordes and a reply . broughton . mr ainsvvorths ansvver . to mr broughton , grace & truth . if my writing , mr br. seemed so tedious & found so litle favor in your eyes , i marveil not : that which is read with ill will & prejudice , both of cause & person , is ever vngratefull . good cause i had to doe as i did : for wheras heretofore when i opened the book of exodus , & spake of the stuff of the curtaines , & high priests garments , i shewed the shesh or bysse to be a thing they had in aegypt ( frō whence israel came ) finer then our linē , which we might cal silk or fine linen as our translations goe : and finding no cause to alter the name , i folowed stil our wonted english ▪ this now of late hath been imputed to me for error , & it was bruited far and neer that i had taught false doctrine , touching this matter of silk . neyther was the reproch vpon me alone ( which i could hav borne in silence , ) but vpon al this poor church of christ with me . further when i met you at the printers , & had by occasiō some litle speech hereof , it was after reported i had yielded & revoked mine error . herevpon i thought it needful ( for staying of false tumors ) to giv out that writing . in it , i onely sought after the truth , minding what might be both objected & answered . i found the state of the question to consist of two branches , 1. that it might not be silk , because that was vnclean by ceremonie . 2. that it was linen & wollen , because the iewish rabbines say so . of these points i wrote what i saw , not inveighing against any mans person , though i vvas not ignorant from what fountanie those vvaters flowed . for this writing you reproch me , who rather should hav instructed me with meeknes if i had missed . touching the controversie , notwithstanding that which yow hav vvritten , this now i say . 1. that i am stil of judgement , it is neyther error nor corruptiō in religion , to keep the cōmune name of silk : seing that we in english , name linen of linum flaxe , and silk of seri●um ; and aegyptian bysse , ( for which we hav no proper name ) we cal both fine linen and silk , & hav so been taught from our infancie in scholes & dictionaries ; and therfore whither we folow the old translation white silk , or the later geneua , fine linen , it skilleth not . and to conclude because it was silk that it was silk of wormes , hath no better ground then their assertion which say the fathers were in hell , because they wer in hudes , seing silk is a general name as wel for that which naturally groweth , as for that which the wormes make . 2. moreover ▪ that worm-wrought silk was vnclean , or might not be in the tabernacle , i yet see not , for the reasons alleged : if by the law of god it can be shewed , i am willing to yield . 3. or that the high priests garments wer of linen & wollen ( taking these names properly as we english mē vnderstand them ) i dare not yet assent ; vntil it be proved god did dispense with his law , as you in speech said he might doe , which we al graunt , if he would . and i chose rather to rel● vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any one word of god , then a thowsand of men : & hope i hav chosen the better part , which shal not be taken from me . length of time , wil not preuaile against truth , yet that these things wer so holden & vsed of the iewish nation 1400. yeres in their common weal , i wil beleev when i see it proued ; and vnto any just proof i am ▪ willing to yeeld , but by great words wil not be moved . the text yow grant , nameth 3 colours onely , not the stuff . so then wool is not in the text . but linen yow say is named as an other kind ; and white is an addition more of our selves then of the style . but that white is a necessary additiō is very probable vnto me , seing that the same word shesh is the name also of white parius or alabaster , which agreeth nothing with bysse save in colour onely ; and it is thought they both had the name of white shining brightnes , such as the scripture sheweth bysse to have . and in the first place that god specifieth the things to be made herof , he cōmandeth ten curtaines of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] shesh [ that is , fine white-linen ] twined , & blew & purple & scarlet . wher that one stuff shesh is first named , which was naturally white , and three died colours after , which though they be substātives at vsed for adiectives , as elswhere whitenes is put for white , & may wel be referred to the first named stuff . neyther herein take i vpon me to teach al ebrewes ebrew , but do learne of a learned ebrevv tremellius , of whom others ( if they wil ) may learn also . but about such matters and names of things to vs not wel knowen , men vvil alway differ in iudgemēt , neither vvil i contend . though i named not munster , vvhich set forth that iewes book of the cōmandements , yet seing you perceiv i folowed him , you might as vvel have medled with the matter , as with such a circumstance . the answer of your book belongs not to me ; with the thing which concerneth me , i deal as is meet , according to my measure . as for printing , you may publish what you see cause , & so shal i. shew my writing to as many as you will , i fear no indifferent reader , and others i regard not . your censure both of it & me , i shal suffer vvith patience . this comfort i have in my self , that in this & al other things i seek after truth and peace , vvhich god graunt me to find . he that vvisheth yovv vvel henr : ainsworth . mr brough . his reply . yf you were mistaken for the equivocation of silk , wit would you should haue opened your self : seing our copes imitating aharōs ephod , have the silk of the worme . touching the wormes silk , & for vncleanes in ceremonies , and yet the same lefull in civil life : as musk , for vvhich rambam is taxed in handling aarons oinctment ▪ i would advise you rather to read ebrew treatises , then to hope for men of leasure to shew your vvandringes . specially being so vnthankfill as you are ▪ and so far from hope of truth . your iudaisme , that condemne all our christian churches as godles buildings , hath lost al right of disputing . so your befooling of saying the lords prayer , according to the expresse commaundement : and making phrases of wordes : to meane matter of such effect : and your excōmunicating for baptizing in the dutch church : these desperate athean partes tell others , that you are not a church but a synagoge of satan . the 1400. yeres experience you vvould have proved . o wise chronicler . yf you can proue any one yere to have divers thred in the ephod : then m. ainswoorth shal be the man , and vvisdome shall dye with him . rabbines synce ezra have recordes vniforme . your threatning what you vvill not beleve , is a ridiculous confuting . i knovv you beleve litle aright . your distinction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone , argueth a stony vnderstanding who vvould think of the marble here . for the curtine stuff , tremellius would not refuse the rabbines . he knew moses spake short : as being present to open his mind : and the recordes in a lerned cōmon wealth should still continue . but he that cannot examin tremellius when he misseth , or hitteth , should be quick to hear and slow to speak . rancorous biting besemeth none but the synagoge of satan . in the end you will not contend . why began you then ? how idle are you ? seing i had not munster by me , how senseles are you that think i might hitte rightly with ease , vpon the matter : or soone teach one as you are : or honour a wicked excommunicatour , and blasphemer of the christians , and their church ? and your thankles hart that knoweth that the best glory of your studies hath ben a theft frō my bookes : without mentioning the auctour , should not seke my help . yf you sought truth you had long agoe folowed a better study . your owne hart can tell you that in differing copies you cannot tell vvhat the bible is . and for tremel . whom iunius checketh , thrise , and himself , & would have yet once , but for prevention by death , you that vvil send others to him , shew your simplicity . the lxx allowed by the apostles for much as for ex. 28. are better . for greek , tell why beza 7. times or thereaboutes checketh himself , and then adventure to dispute . now your blyndnes bredeth saucy malepertship . peace you hate most deadly : that revile our holy buildinges : and befoole all christendome for 1500. yeres . and so for the lordes prayer : and give your self over to satan : by vvicked excommunication . mr ainsvv . his ansvver . to mr broughton , grace & sobrietie . how wel yow have justified eyther the vnjust reproch of me , or your blame of our english translations , touching the question of silk ; & how soundly yow hav prooved linen & woollen to be the matter of aarons garments , or worm-wrought silk to be vnclean & vnlawful ; i leav it to the iudgement of the discreet reader that shal see your writings . as for my self , i rely not vpon any mans aucthoritie , though i reverence & regard their help as is meet . the word of god ( how short soever it be written ) giveth sufficient light to the eyes , & vnderstanding to the simple . by it i learne , that there grew * flaxe in aegipt , of wich linen properly is made ; & that shesh was an other stuff , which the nobility of aegipt ‡ wore in honour ; whervpō i gather , it excelled our linen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 techeleth which with vs is blew silk , with you blew wollen , i find was the attire of then ” princes of assyria & other nations ; and with it & purple , the hethens † adorned their images of gold : scarlet also was matched with ❀ golden ornamēts , which argueth these things to be neyther commune nor base , but rather as the scripture calleth them * royal attire . in the lords tabernacle i see the broydered curtaines to be made of this shesh , which was naturally white ; and 3. other colours , which reason wil teach were suitable to the same . now what likelyhood ther is that the ‡ golden taches should be fastned in loops of blew wollen threed ; or the glorious brestplate , should be tied to the ephod with ” golden chaines & rings , & with blew wool ; or that the ✚ pure goldē plate with the holy graving vpō it , should be fastned to the miter of shesh with blew wollen threed rather then with silk , ( vnlesse it be meant the wool of the xylon tree , or some such like silken wool , and so the strife be but about words , ) i refer to be judged of them that read this controversie . it is your self that fayl in the aequivocatiō , though yow wil not acknowledge it ; for when the translation giveth silk , you conclude it to be of the worm : & now , to help your self flee to the copes , as if the bible had been translated out of the popes ward-robe ; and the interpretours had not looked to moses text , to expresse it in english , so neer as they could , by termes familiar to our english nation . neyther yet shew you by the law of god , the silk of wormes to be vnclean , but refer to the reading of the rabbines for proof of it & other your assertions . if it be graunted vvorms silk was lawful in civil vse , why may it not with as good reason be held lawful in ceremonie , as linen & woollē , which in civil vse was ” vnlawful ? or why should the worme , more then the purple fish which was vnclean seing it had not * sinnes & scales , be shut out of the tabernacle ? or why excepted you against silk , more then against our englishing of tachas the badger , whose skin covered the sanctuarie , though the flesh was never vsed in sacrifice , neyther is it reckned amōg the clean beasts , ( deut. 14 4.5 . ) for civil vse , nor wil easily be proved to be clean , if it vvere such as our badger , hovvsoeuer the rabbines hold it to be a clean beast , and i vvil not deny it . and now that i hav seen your proofs , & vve ar come to this yssue , i vvil freely confesse vvhat is the greatest thing that hath moved scruple in me , cōcerning this matter of wool . the apostle hebr. 9.19 . speaking of sprinckling of the blood of the covenant exod. 24. mentioneth scarlet wool & hyssoppe ; which though they be not named in that place of exodus , yet he might vvel gather from the like sprinckling otherwhere , as in lev. 14.4.6 . vvher the hebrew being onely scarlet , vve ar taught by the apostle to vnderstand in that place , scarlet wool , from vvhence it may be conjectured that al the scarlet about the sanctuarie vvas wool also . but vvithal i have minded , that scarlet is general , & may be applied to all stuff so coloured , vvhither vvool , as in this place ; or other thing , as is like of that scarlet cord , iosh . 2.15.18.21 . & that vvool being fittest to sprinkle vvith , vvas here vsed . againe it is vncertaine what wool it was , seing that beside the wool of the sheep , the fruite of the xylon & other ” wool-bearing trees , as plinie caleth them , is wool also ; & is so named of * greek & latine writers , yea ( sericū ) silk it self is so caled . now tremellius maketh al in the sanctuarie xylinum , & so , in this vnderstanding the blew purple & scarlet might be vvool , & iosephus with other ievves that cal it wool may be defended : & the rather seing the stuff vvas died before it was spoonn as appeareth exod. 35.25 . and this is al the probability for wool that i knovv in the bible ; vvhich yet is far from proving the points before handled ; that such a divers mixture was in the priests garments , or that wormes silk was vnclean ; & much lesse vvil it condemne the translation of silk in general . from the matter of silk , you turne to other contumelie & reproch-charging this cōgregation of vvhich i am , to be no church but a synagogue of satan : & that for 3. causes . 1 our condemning al your christian churches as godles buildings ▪ this yovv cal our iudaisme , & say , it hath lost al right of disputing . 2. secondly , our befooling ( as yovv vvisely speak ) of saying the lords prayer according to the expresse commaundement , & making phrases of words to mean matter of such effect . 3. thirdly , our excommunicating for baptizing in the dutch church : and for it , you cal me a wicked excommunicator , & say i hav given my self over to satan . vnto these points ( passing by , for the present , the venim of your tongue ) i answer . we witnesse against the corrupt & false estate of your english cathedral & parish assemblies , 1. as not being a cōmunion of saincts , a people caled & separated from the world , & brought into covenant with god ; 2. as not worshiping him aright in spirit & truth according to his own law , but after humane inventions ; 3. a● not having the ecclesiastical regiment & ministerie prescribed in christs testament , but an other received from the romane antichrist . of these & many other your particular transgressions derived from these , we hav published our proofs & reasons in the confession of our faith , & sundry other treatises : against which , if yow hav ought to obiect , or can any way defend your churches estate , yow not onely hav libertie but may get your self credit so for to doe . how is it then , that you leav these mayn matters , & medle with one particular of the temples ; which howsoever they be evil , yet vve thinck your preisthood & service in them set vp & vsed , are much worse . but if they be too bad for you to defend , and the temples , you thinck , wil more easily be iustified ; we ar content you shal take your choise , so as you wil adde doctrine to your lips , and prove by gods word that which you affirme . in this your writing you hav neyther convinced vs of iudaisme , nor warranted your temples by any lavv of god ; onely we hav your bare word , caling them christian churches , & holy buildings , and the old popish argument of antiquity & hundreds of yeres . but for this latter , i leav you to trie your title vvith the papists , who chalenge * your churches , & many other things as being their right , & by them erected . and for the former , i refer you to the scripture , which cōdemneth the antichristian worship , for idolatrie and ‡ worship of divils , and maketh babylon ✚ the habitation of divils ; and hath ❀ forbidden vs al manner communion and fellowship with divils or idols ; or reteyning & vsing any monuments * of their abomination ; and draweth their ‡ places within this compasse as vvel as their altars & images , and vvarranteth vs not by any lavv or example of the prophets or apostles to vse such idol howses for gods worship , which ar appropriat to the worship of satā , & a part of his childrēs devotion . it remayneth then vpon you , to justify the vse of these massehouses , & to discover our error ( if such it be ) that reprove & condemne them . touching praier , we hold it to be a powring out ✚ of the hart before god , by making requests or giving of thancks according to the present need & occasiō ; through the help & working of the * holy ghost which god hath shed into the harts of al his children . we find that al the holy men of god , vsed thus to pray in the spirit , without reading or saying by rote any number of words , & have plentiful examples herof in ❀ abrahā isaak & israel , moses & iosua , david & solomon with many other saincts . we find it promised , that at christs coming , the spirit should be more plentifully powred vpon the church , even the spirit ” of grace & of supplications ; which he graciously performed both † by doctrine & spiritual gifts wherwith he furnished his disciples ; who accordingly ✚ prayed , not with prescript words , but with such as the spirit gav them to vtter , god ❀ preparing their hart , & bending his ear . according to these rules & examples in scripture we offer vp our prayers in faith ; acknowledging that forme , caled the lords prayer , to be a most perfect patterne given for our instruction ; & that it is lawful and good to vse any of those or other words of scripture fitly applied to our present purpose . this yow profanely cal our befooling of saying the lords prayer , and like not , as it seemeth , of such praying , but would bind vs to the saying over of those very words , without shewing any proof by doctrine or example for that you say , save that you mentiō onely th'expresse commaundement . as if we might vnderstand any commaundement contrary to the analogie of faith , & whole tenour of the scriptures . it is the true meaning of gods oracles that must be regarded . otherwise we know the papists , hav as expresse words * in shew for their real presence in the sacrament , & think they hav as good warrant from luk. 1.48 . to say the ave maria , as you for the pater noster . but if you wil needs vnderstand & require a pronouncing of those words in praying , seing the commaundement is general for al times & persons ; you must first cast away your own popish leitourgies wher you teach men to say other words , & by which you check the lord iesus & his spirit , taking vpon you to giv lawes & formes for prayer , other then his testament alloweth . you may as wel reduce preaching to the reading over of the 10. commaundements , as praying to the reading of our father . and as your prescript leitourgies , so your conceiving of prayers otherwise , at your sermons & other times , sufficiently refuteth your own doctrine . you shal do wel therfore better to approve of your own doings , & to convince ours by the word of christ , before you perswade people to your custome , & speak evil of the way of truth with such bitternes . for our excommunication i answer , 1. that my self alone never excommunicated any , but togither with the church wherof i am , in the name & by the power of christ , who hath * given vs this charge and authoritie to cast out from amongst vs al wicked persons . this hav we done to divers , and god hath confirmed it in heaven , & we hav seen it with comfort , in the conversion of many , & hardning of others that they hav grown worse & worse . 2. and wher you charge vs with excōmunicating for baptising in the dutch church , we in deed mislike the faults that are in this dutch church about baptisme , & wil not suffer our members that hav ioyned in covenant with vs , to run into those ‡ iniquities , or partake with them , ( though we have not hitherto cast out any for this particular you mention , but for other transgressions that deserv cutting of , as we by gods word ar ready to prove . ) but if you wil take vpon you to defend the corruptiōs of this dutch church , in baptizing the children of them that ar of no church , & their other transgressions in their constitution , goverment , vvorship &c. wherof we hav admonished their overseers , and which things ar published in our answer to mr iuni●● , and ar neyther amended among them nor approved by him or themselves , we ar willing to hear what you can say , & vvhen you hav iustified them by gods word , then may you iustly blame vs for condemning them . but more cause hav you to look to your ovvn practise about excommunication th●n thus to revile vs. you gav out the curse * maranatha against your right reverend father in god iohn vvhitgift archb. of cant. and vainly boast that you killed him . who hath committed that censure vnto you , & by vvhat authority proceeded you against him ? ar the keyes of the kingdome of heaven put into your hands alone ? and vvil you take vnto you papal povver ? vnlesse you can approve of your actions by the lavv of god , it vvil be found that your self are the wicked excommunicatour . you cal me a blasphemer of the christians & their church . i require proof of your accusation ▪ shew in vvhat vvords or vvriting i hav blasphemed any christian : if you can not ; bethink you vvhat vvilbe the revvard of lying lips . hovv vaine * is your religion , that refreyn not your tongue , but let it loose vnto such vituperie and despite ? taunting & disdeighning them that never did you evil ; tvviting other learned men that hav so vvel deserved of the church by their vvritings , exspecting thanks you vvote not for vvhat ; & affecting popular prayse . knovv you not ‡ that god resisteth the provvd , & giveth grace to the humble ? hovv contrary ar you to christ , vvho ✚ received not prayse of men ? & hovv can you beleev aright in him ❀ vvhich seek honor of men , & not the honor vvhich cometh of god alone ? and for your persecuting of this poor church of christ , making vs the mark for your ” sharp arrowes , & thincking because we ar despised of the world , that you also may tread vs vnder your feet , be sure the lord wil bring yovv vnto judgement . as for me , i never expected honor from yow , i know the * vpright of way is abomination to the wicked , i account it my honor to bear evil mens reproch . the best glorie of my studie , is to know christ & him crucified , & to be made partaker of his sufferings that i may reigne with him . and behold in this your reprochful writing , i see how he is crucified againe in his members , vvhipped with the scourge of the tongue , & peirced vvith nayles & speers , even bitter vvords : for which i wish yow may find repentance , & mercy vvith the lord , otherwise i leav yow vnto his rebuke , who vvil reward you according to your vvorks . prov. 11.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henr : ainsworth . mr brough . his reply . to mr ainsworth , consideration of his desperate & satanean condemning of all christians . one ebrew sentence in your long writing vvas from god : to make you , as all heretiques , damned of your self . he that despiseth his neighbour , wanteth wit. you that cannot tell whether the ebrew characters were all in the two tables , as now wee have them ; nor whether the vowels were aequaevae with the consonantes ; nor how to expresse the ebrew soundes : as why bosor , s , for v , 2. pet. should be balaams father ; nor dare determin why ioakim is left out , math. 1. as your wisdom is charged : & despise all christendome , must nedes be counted witles . your doings shew that . i accuse you that you put coloured silk for coloured threed ; & white silk for linen . you prove that i say true : & think by much babling to clok● your ignorance . and you would be taught of the worme . yf you had a minde you might sone learne that . for the archb. you say i did excommunicate him . how , otherwise then citing him to gods iudgment , & my self . may not any to any do so ? i did so 6. yeres agoe : and assured the readers that they should see him or me pay the price . so i excommunicate you . and for your befooling of vs for our temples , sobrietie should be more in you then to require one man to teach you , where all christian lawes would put you to death . g. iohnson for whom i wrote to the b. of duresme , that i thought him tractable , & desired that he might be suffred to come hither , vvas accused of turning the subiects from obedience , vpon contempt of our churches . and is dead : as one of new castle vvrote , returning a letter sent to him . in this case no subiect vvill dispute , one for all christians against you , vvheras you are lesse then a vvorme , to all christendom , what ioy can a man have to tread dovvne such : vvho presently turne your coate , & ioyne vvith your adversarie . art vvould suffer in you but this : eyther to confesse your blindenes that denyed wooll to be in the ephod ; or to resist directly : & not to bring a satanean doubt . so for linen : vvhether you ment silk by it ; or , as a dottrell , missed . in tvvo vvordes this might have ben done . you shake your selfe like a reed ; and yeeld : & vvould be taught . knovv you not that lavves kill you for your disturbance passed , vnles you can persvvade your iudges , that is , all christendom , that they vvere satanean . as i have made you yeeld in this , for woollen & linen , so you vvill turne your coate in every thing . novv archb. wh. is the m. r. father : confesse your errour , as he did : sending m. geffrey k. for basil , & you shall find some prayse of sobriety more then you have . but although i have made you yeeld , you thank me not : but fayle as rabsekeh . goe into the coals vvhich thou hast kindled . mr ainsvv . his ansvver . psal . 57.4 . my sowl is among lions , i lie among the children of men that ar set on fyre , whose teeth ar spears & arrowes , and their tongue a sharp sword . if the apostle paul had occasiō to desire the prayers of the faithful for him that he might be delivered from vnreasonable & evil men ; much greater need hav we that witnesse the gospel in these last days , to desire the same . for so great is satans rage , because his time is now short , as he omitteth no opportunitie or means to beat down the faith & fortresse of the church , vvhich maugre his spite , god wil vphold vnto the end . how i hav been drawen into this conflict vvith mr broughton , ( a man that bendeth his wit & learning against this poor afflicted church , ) may appear by my former vvritings . in what maner i hav caried my self towards him , though i knevv him to be so great an enemie , & how he againe intreateth me , i leav it for them to judge that shal vievv the things passed . and novv seing him to hav so intemperate a spirit ; as he vvil neyther convince me with sobrietie , nor admit of just reprehension for his ovvn overcariage ; i purpose no more to direct my stile vnto him , but turning to the discreet reader , vvil shevv the vveaknes of his cause , & his bad dealing against me . about the question of silk he triumpheth as conqueror , & blames me that i thanck him not ; but if he never get greater victorie in other battels , it vvilbe long yer he vvax rich vvith the spoiles . let him that readeth consider vvhat one scripture or reason he hath refuted me vvith , or vvhat ansvver he hath made to the scriptures & reasons by me alleged . the foundation of his doctrine for the vncleannes of silk , & for linsey wolsey , is the rabbines vvritings onely . but he that blames a nation for corruption in religion , should be ready to approve his blame by the vvritings of the prophets & apostles . himself hath elsvvhere this sentence , * he that wil do any thing without warrant of scripture shal anger god ; that in this , & the other points folovving , vvherin he shevveth no title of scripture , men may see he condemneth himself . neyther knovv i hovv vve may trust his rabbines : i speak not of matters of faith onely , but of this & such like things : for iosephus † vvriteth that the ram● skins were died red & blew & purple &c. vvhen moses telleth vs onely of ❀ red . and r. d. kimchi sayth ✚ the names of abraham isaak & iacob vver also graven on the stones , vvhen gods vvord mentioneth onely the * 12. sonnes of israel . and their ignorance in some things themselves confesse , as vvhat the ‡ vrim & thummim vvere is not manifest among them . men should therfore take heed hovv they admit of al their sayings for oracles . what through the grace of god i saw in the thing from the scriptures , i freely manifested , & would not concele it , though it should make against me : for i never sought any credit to my self herein , but the truth . he blameth me for not resisting directly ; but i wil first discusse the matter , & as i shal find proof , so wil i speak . i was charged with false doctrine for folowing the translation of silk : it lieth on mr br. to prove his charge , which yet he hath not done , except reviling proveth it . he would hav me say , whither the white were linen or silk . i hav told him , ( if he would take it ) that i thinck it to be neyther of both properly as these things ar with vs ; yet that it may be caled eyther of both . that it may be caled linen , himself granteth ; that it may be caled silk through custome of our tongue , i hav proved , & he answereth me not . let him with the former , mind straboos ” testimonie , that sheweth * silk to be made of bysse , the stuff that himself graunteth to be in the sanctuarie ; that we need not make scruple of the name in english , which before vs was given in greek . and for wool , himself that would hav vs to receiv it from him , wil not yet speak plainly vvhat he meaneth , vvhither that of the sheeps fleece , as englishmen vvould vnderstand him ; or other wool that groweth on trees ▪ for then it wil appear , the strife is meerly about words ; & such i never denyed it to be , but hav proved that of such wool , linen ( as we cal it ) is made , by plinie & others . theophrastus † is playn , speaking of trees in arabia & india , that yeild ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) wool , as in an apple , which when it is ripe , openeth , & the wool is taken out , ” of which they weav sindons ( that is , fine linen clothes ) some cheap , others very costly . strabo ‡ hath the like words , of trees , on which grow ❀ wool , wherof fine-woven sindons wer made ; of which sindon or fine linen we read in the gospel , mar. 14.51 . & 15.46 . now considering this varietie of names in writers , why should a wise man stand vpon termes , when it skilleth not what it be caled ; except ther vver such an vncleannes in silk as he hath spoken , but not yet confirmed . if he thinck that he can help himself vvith that which i hav shewed from the epistle to the ebrewes touching wool , let him vrge it , & speak plainly vvhat wool he meaneth ; & hovv he vvil conclude , that because the sprinckle vvas wool , therfore the high priests garments vver linen & woollen , as vvith vs these things are taken . if he deceiveth the world with ambiguous words , & intendeth that fine stuff of trees vvhich by vvriters may be caled wool , or linen , or silk , though properly it be none of these , but a fine silken cotton , & such as by tre●ellius was the onely matter wherof the garments vvere made : let vvise men iudge of his dealing , & how great a conquest he hath wonne ; & let him joy in his prowesse , i wil not envy his glorie , nor make any further strife . having ended the ceremonie , next foloweth more weightie matters of religion . three points from amongst al other mr br. chose out to reprove vs for . 1. our condemning of the idol temples , which he caleth holy buildings ; 2. our maner of praying , without saying over the form of words caled the lords prayer ; 3. and our excōmunication of some for declining to the corruptiōs in the dutch church ; by him reported , for baptising in the same . of these things i wrote breefly for the cleering of our selves , & exspected some great matter to follow , especially from such a man so renoumed for his learning : & the rather , for that these points seem much more justifiable against vs , then other evils that we reprove . but loe , he passeth over these things in silence , neyther bringing proof to convince vs , nor making word of answer to the scriptures that i alleged for our defence . onely one point , that it seemeth went neer his hart , wher the blame that he sought to bring vpon vs , i returned vpon his own head ; to weet , his abuse of gods holy censure of excommunication : for this he would say somewhat , ( which anone we wil examine , ) but ere he had brought any one sound reason , the fyre was kindled in his brest , & he throvveth out an excommunication against me also : and then runneth into by matters , leaving the discussing of these things whereinto he was fallen , perhaps ere he was aware . neyther was this ynough ; but to find occasion of new matter against me , whiles these writings wer vnder hand , he came vnto * one amongst vs , & enquired of him what doctrine i had taught touching the stones on aarons brestplate , & would hav vrged him vpon his oth to tel him ; insinuating that he knew i folowed the geneva translatiō , & consequently must needs err . and though at this fishing he could find nothing against me ; yet it seemeth the matter died not ; for now ther flie abroad certain ❀ papers , wherin i am blamed with infinite errors for following our common translation of the stones names , & the geneva notes for placing them . to these writings i answer , that they conteyn a meer forgerie : i neyther folowed the english translation in al the stones names , nor their application vnto the tribes according to the notes , as is knowen & wil be testified by many that heard me , though it be now some yeres since i spake of that scripture . what vanitie then is this , to feighn first an accusation , & then to frame a confutation of mens own fictions ? how vnworthy is this dealing , i say not onely of a christian or learned man , but even of a man of ciuil or humane cariage ? nor yet did this fyre blaze ynough , but againe the bellowes must be put to it , & other ❀ writings wer sent out against me , saying vpon the report of some , that i had taught on exod 12.40 . that israel was in aegipt 430. yeres . vpon the credit of this testimonie , great things ar inferred against me , as overthrowing not onely al moses , but withal the new testam●●● . the falshood of this charge is no lesse notorious then the former , & is a meer slander of me , as is knovven vnto god , & my own hart , & many vvitnesses , who heard & can testifie how from exod. 6. & other scriptures , i shevved the israelites could not be dwellers in aegipt , so many yeres any thing neer . let mr br , therfore name mine accusers that hav so belyed me , & clear himself , or receiv with them the due desert of false calumniation . and let wise men mynd the dealing of these adversaries , thus to seek receiv & publish abroad matter of accusation against me . neyther can i tel how many such like lying papers they hav & wil spread concerning me : onely this i know , that god wil be judge & avenger of al such wickednes ; vnto him i commit my cause . and though they shal proceed in this their malice , yet rather then i vvil continually trouble my self or the reader with such fruitlesse matters , i wil folow his example vvho in like vsage was ” as a deaf man that heard not , & as a dum man that opened not his mouth ; & wil trust that the lord wil † hide me in the secret of his presence from the pride of men , & keep me secret in his tabernacle from the strife of tongues . but vvho vvould think that a man thus setting himself to seek out error amongst vs , and giving out papers vvith large confutations of forged matters , vvould be silent if he could except against our profession in any point ? yea that in the three things culled out by himself against our faith & practise he should sodainly be so mute ? if he be not able to prove his cause against vs , let him yeild vnto the truth , & ask mercie of god for the reproch vvherwith he vnjustly lodeth vs. if he thinck he can prove it , why seeketh he to set on foot nevv matters & leav the old ? vvise men wil soon see this vveak cariage . and is it not a vvorthy argument that he mentioneth for vpholding his idol temples , that al christian lawes would put me to death , & therfore sobriety should be more in me then to require one man to teach me . could not the turk himself vvith this bloody reason quickly confute al christendome ? and did not his predecessors the papists fight vvith these weapons against gods former witnesses in their several ages ? i perceiv now if the magistrates sword wil not mainteyn these holy buildings , we shal hav no defence for them from mr broughton . wel then , let baal plead for himself against them that shal ruinate his howses & altars . and wheras he thincketh it wil be no joy for him a man to tread down , me that am a worm ; let him goe on to rejoyce in his manhood ; i wil rest contented with my portion in my saviours lot , who was before me ‡ a worm & not a man , the shame of m●n , & contempt of the people . for his curse given out against his lords grace of cant. now that he is put to justifie the same by the word of god , he writeth very faintly ; asking how he did it otherwise then by citing him to gods iudgement , and himself ? and further asking , may not any to any do so ? but i would ask againe , may not any heretick in the world say this much & more also for ●is erroneous doctrines & actions ? do not the papists plead much better for their popes preeminence ? and if he bring no better proof , i doubt he teaching that any may giv out the excommunication against any , vvil be judged both of papists & protestants , to hav ●●●ed but false doctrine . the commaundement of christ doth plainly refute it , mat. 18 . 15-17 . where he willeth that our brethrēs sin̄es should first by our selves , next by witnesses , thirdly by the church be convinced before excommunication . and paul in a publick & most lothsome crime that was in corinth , ” willed the church when they wer gathered togither , to deliver the sinner to satan by the power of christ . if one man may excommunicate an other , what vse is ther of these lawes ? yea what confusion & vprore would it not breed amongst men ? and wher he asketh how he did it otherwise then by citing the bishop & himself to gods iudgement ; shal we take him to mean that he excommunicated & cursed himself also at the same time : for against the prelat thus he wrot & printed , ‡ you know you have the anathema maranatha given you , it returneth to the giver if you deserved it not ; if your desert be doubtlesse , you ar surely miserable . now the anathema maranatha is the dreadful sentence which the apostle inioyneth against such as love not the lord iesus christ , which in our english bibles is expressed by execration & excommunication to death , 1. cor. 16.22 . can any man of judgemēt think that the church of corinth should no otherwise proceed against such an enemie of christ , then by citing him & themselves to gods judgement ? in doubtful matters , & wher no proof or witnesse is , an oth may end the strife , & the thing be left vnto god , to judge & bring to light when pleaseth him , as † the scriptures teach : but in cases of excommunication the sin must be manifest , & sinner obstinate , & then he by the church through the power of christ , delivered to satan , that he may be humbled & ashamed for his sin , ( if such be the wil of god ) & so returne to christ & the church & be saved . and this censure the church executeth with full assurance of gods good liking & approbation , knowing that he in heaven judgeth & bindeth the sinner with them , as ✚ he hath promised . if this certaintie must be of a mans wicked estate before excommunication , much more must it be , before the maranatha . and as for gods iudgement seat , we know that we must * al there appear at that day , to receiv according to that we hav done : but excommunication is gods judgement of sinners in this life & world by his church ; the power wherof is not left in any one mans hand , much lesse in every mans , to excommunicat his neyghbour , & then to say , i have but cited him as my self to gods iudgement . but let vs serch a litle further into this his censure . he gav it to the archb . and then eyther he or himself , by his own graunt , was accursed & miserable . if the man be accursed , so ar al his actions which he doth in that estate . neyther may any christian hav spiritual or civil fellowship with one so cast out , but must avoyd him , least he partake with his punishment . the sin of achan in medling with the anathematized or excommunicat thing , brought wrath vpon the congregation of israel : iosh . 7. the archb . was chief pastor of the church of england ; he being accursed , al his administration must needs be abominable , & they that joyned with or submitted vnto it , were defiled . thus mr broughton being but one man , & an inferior minister , hath of his own authoritie , cast out of communion from christ & his church , ( as himself estemeth it , ) from king , queen , coūsel & the whol realm , their archpastor & metropolitan , without their consent , & if any of them hav since that his cursed estate communicated with him in doctrine , prayer , sacraments , or any other part of his ecclesiastical function , which extended over al the land , they communicated with an enemie of christ & member of satan : and if any bishop or other minister hav received ecclesiastical office from him , they received it from the divil & not from christ . this blessing & benefit hath mr br. brought vpon his countrie . he saith , lawes kil me for disturbance : but let this his presumptuous dealing be looked into , that thus intermedleth without lawful caling , or any just maner of proceeding to excommunicat the archpastor of al the realm ; & let men of place mind , whither his disturbāce past & present , deserveth not rather the sword which he so maliciously would bring vpon his neighbour ; & whither i had not just cause to say , that himself would be found to be the wicked excommunicator ? if others should beleev & practise this his doctrine , one man may curse an other , & none shal know almost with whom he may live or walk in communion . for if any man anger his neighbour a litle , ( as i have angred mr broughton ) his neighbour may presently excommunicat him , ( as this man hath done me , ) & a minister may curse the greatest man in the land . but now if the archb. wer not justly & lawfully cursed , then mr br. sayth it returneth to the giver ; & then himself hath been ever since that day , & so shal continew til he get out by repentance , a cursed wight , & one that hath given himself over to satan by wicked excommunication . betwixt himself & his most reverend father the curse then doth lie ; & between them let it rest . the effects folowing his excommunication ar next to be minded . he assured the readers , that they should see the archb. or himself pay the price . would he hav men expect miracles by his hands , as if some great plague should folow the man tht he curseth , or els himself ? the word of god teacheth vs to look for no such thing by the excommunication of a whole church , much lesse of one man ; but rather to hope for the sinners conversion & salvation by means of this censure ; or otherwise to leav him to gods judgement , without looking for corporal punishment vpon him in this life . for god often suffreth wicked here to flourish long , & go down in peace to the grave , when he layeth his rod & strokes vpon his own beloved children . and if he please to lay any judgement vpon the wicked here on earth , yet he reserveth such things to his own secret counsel , & wil not hav them expected from the mouth of man. let mr br. then look how he presumeth thus to limit the lords judgements betwixt his neighbour & himself , least the evil light on his own head . it seemeth because the archb. is dead , this man thincketh he payed the price of his curse ; & if himself had first died , the reader must hav judged his curse killed him self . wel let him beware he curse not many , least some of them do out live him , & he dynig without repentance giv the world occasion to thinck he died accursed , & surely miserable ▪ yet let th' effects folowing , be minded of the reader as he willed him . for the archb. as he sayth , confessed his error ; i hope then mr br. was not so vnmerciful but to forgiv him , except he count his sin to be against the holy ghost , vnpardonable . if he forgaue him , & after it the archb. died ; a man may suppose he died rather vpon mr broughtons blessing then his curse ; if any would think he killed him , as himself now often boasteth . his bull of excommunication given out against my self , i desire also may be considered . first he sayth no subject wil dispute , one for al christians against me : yet he being but one , wil excommunicate me . 2. if i were to be excommunicat , it must be for sin wilfully persisted in ; such he hath not proved to be in me ; neyther wil be brought to prove by gods word any thing he sayth . 3. mr br. being a member & minister of the church of england , i am none of his brethren , nor any fellow member with him of that bodie , which we witnesse against not to be a true gathered & constituted church of christ . what authoritie then hath he over me , except he be a pope & claymeth power over all churches ? 4. no false prophet or antichristian minister , hath the power of the keyes , or right to administer the word or censures of christ . such is mr br. having received a false ministerie or preisthood at the hands of his right reverend fathers the prelates : which ministerie we hav disproved in many writings published ; & mr broughton himself wil not & cannot approve his own function . 5. we ar counted schismaticks & out of the church : & of me , he sayth i have given my self to satan by wicked excommunication . if it be so , i am not within , but without the church already , & therfore cannot be cast out of that communion in which i am not . now the apostle paul & the whol church of corinth had no authoritie to judge them that wer without , but onely them that wer within ; & god judgeth those without , 1 cor. 5.12.13 . but mr br. in judging & excommunicating me , ( if i be such as he esteemeth me , ) hath taken vpon him more power then the apostle had , & presumeth to do that vvhich perteyneth to god. 6. that which he sayth to the archb . if you deserved it not , it returneth to the giver ; let him apply to himself in this case . if i hav deserved it , it is for sin : al sin must be discouered & judged by gods law ; & the sinner wilfull . with me he refuseth to debate the matter ; how am i then convinced of sin , or deserv i this censure ? what then shal i say ; shal i wish it may turn to the giver ? shal i say , as he loved cursing so shal it come vnto him , & as he loved not blessing , so shal it be far from him ; as he clothed himself with cursing like a rayment , so shal it come into his bowels like water , & like oyl into his bones ? i wil rather reward this man good for his evil towards me , & pray god he may find grace repentance & mercie , because i hope he hath done this ignorantly ; if otherwise , he shal receiv the more heavie judgement . for doubtlesse god that wil not hold any man guiltlesse that shal take his name in vayn ; vvil not suffer this great profanation of his name & censure to go vnpunished , except the sinner purge himself by vnfeighned repentance . as for me , i hav otherwise learned christ , then to fear the curse ❀ causlesse , or to be affrayd of vain-man , vvhose breth is in his nosthrils . the lord promised to ✚ abram , ( vvhose child through faith i am , ) i wil blesse them that blesse thee , & wil curse them that curse thee . and though this envious man like shimey revile & curse me , yet i say with the prophet , ” it may be the lord wil do me good for his cursing this day . in him i trust to be hid from the ‡ scourge of the tongue , and from the * juniper coles wherwith this enemy would scorch , & into which he would send me . yea though his mouth were ( as ” nebuchadnezars fornace ) seven times hotter then any mans , i wil repose in him that saved his servants from ❀ that flame ; & hath made this promise to every true israelite , vvhen thow walkest through the fyre thow shalt not be burnt , neyther shal the flame kindle vpon thee . isa . 43.2 . henr : ainsworth . mr hugh broughton his other vvritings against mr henry ainsvvorth aforesaid . articles of vnlernedship obiected to mr. ainsworth : shewing that he doth not well to take vpon him a doctorship . and first from aharons attire : afterwards for all exod. & ebrew and greek studies : shewing that he should do better to learne yet 20. yeares , then beeing blind to lead the blind into ditches . m. ainsworth was accused that he sayd the ephod had blew silk , scarlet and crimson , & white silk : where in trueth the coloured was woollen threed : and the white was linen : by the vniversall consent of the ebrewes who had 1400. yeres open sight and vse of these matters : and in all theyr recordes are vniforme for the matter . also the best rabbins of christians vpon the great plantine bible in many places might have forced him to have perceived his blindnes . ainsvvorthes aunsvver . in steed of humilitie he bableth most senseles through a sheet of paper almost all neer written to match the leaves of a forrest in grosse errours by talke : turning dictionaries , and disputing most senselesly : and after warning , in replie , he thus speaketh . 1. he thinketh that white silk & white linen is all one . so blew silk &c. and blew linen : and he maketh no conscience in having deceived his hearers : & careth not for the law of leaving open a well into which the vnheedy may fall . 2. because in private garments , levit. 19. diuerse stuff is forbidden , he dreameth aharons ephod had not diverse stuffe . and will beleve the scripture rather then all iewes consent : as though the scripture expounded the tongue : the old t. the heb. and the new t. the greke . 3. he might as well say aharons ephod had no golden thred ; because levit. 19. diverse stuff in garments is forbidden . 4. for an hebrew word , mr ainsworth dare take against all 〈◊〉 ▪ none of wit will thinke him wise . 5. for a iewes law , & open storie , he preferreth hi● 〈…〉 all iewes that ever handled moses . 6. he despiseth this lawe , the scribes and pharisees sit in the chayr of moses : so heare them . 7. the apostles never in termes force , leave the rabbines skill mr ainsworth will be wiser : to what worth all not blind will see . 8. the lxx. exod. 28. haue bysson , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the apoc. alloweth that . yet mr. ainsworth bableth of tremelie● from whom d. iunius departeth infinitely : and can be giving counsell forsooth to others to regard a latin for hebrew help , where the apostles damne him . 9. he can teach vs all , english : that white linen and white silke is all one . 10. and by him , silke conteineth linen and the wormes thred , as hades , heaven and hell . as he knew not till of late , hades : so not yet the ephods thred . this much now : more hereafter . of infinit errours in m. ainsworth , following the genevah translation & notes for placing the 12. names of the tribes : & for the names of the stones . the apoc. 21. translateth all ahavons 12. stones . there also according to the tribes cariage , the order is given : that ruben & ioseph both , lose supremacie , ioseph for ieroboam : & beniamin by right cometh in the first foundation : which ioseph should have had : iuda because of our high sacrificer hath the place of levi , & levi of iudah : symeon alwayes base is reiected into the ninth : & isachar hath his place : next of order after all three of lea cometh zabulom & sixtly ruben to come afore the handmaydes sonnes : then aser for anna that shewed christ present : then ioseph , that in his berylls two held 6. & 6. then symeon : then nephthali for barack before his elder brother dan : & he , as by birth afore gad. by the stones names the tribes are aswell meant as yf their names were engraven into them . 1. m. ainsworthes translation leaveth this heavenly matter as nothing belonging to aharons care of iudgment : which he ware on his brest : or to the providence of christ for all the tribes storie . 2. the holy gh. alloweth the lxx. in beryll : iosephs stone : thrise set in the ephod . onix hath m. ainsworth , never vsed by god : as though the new test : would omit the stone that bare all their names . none of heed taking & lerning would so think . 3. one that took the right course of studie for tongue would note how much hebrew of the lxx. or greek translation , the n. test : alloweth : & in how much more that followes exactly the principall hea●hen greek , for an ebrew terme well knowen : and in how much , the ●halmudiques . m. ainsworth is as a babe for all this , & never knew 〈◊〉 any such matter belonged to diuinity studie . 4. heathen greek , & the lxx. in these , iohn apoc , 21. alloweth : 1. odem : sardius . rubens . 2. pitdah : topaz . symeons . 3. barecheth : smaragd , or emerauld . leuies . 4. saphir : in eb. & greek . isachars . 5. leshem : hyacinth . dans : as the towne leshem . and by the stones name the parters of the land knew , that leshem the towne should befall dan. 6. achlema : amethyst . gads . 7. tharshish : chrysolite . asers . 8. beryll , for shoham . gen. 2. iosephs . these eight , heathen have : & the lxx. in sense as rabbines would expound ebrew : & the holy ghost alloweth them . wilfull despising of the holy ghost is flat atheisme : blindnes not learning must m. ainsworth plead . of foure iewels names : altered from the septuagintaes , apoc. 21. foure names of stones the lxx. brought , which the holy ghost reiecteth . apoc. 21. nophec , the stone of iudah , is anthrax , in the lxx. but chalcedon in the apoc. as andreas caesar thervpon noteh by the order of the stones : and god alloweth tharg . ierusalemy : vpon exod. 28. vvhere nophec is chadcedona . iahalom , the stone of zabulon , was iaspis in the lxx. though iaspe in ebrew , was beniamins . god giveth zabulon the sardonyx : the hardest next the diamond , & fit for the notation of iahalon : named of abiding the hammer & of beating . therin the apostle maketh heathen , as holy , by applying an heathen terme to a strange hebrew . shebo vvas achates : in the lxx. and nepthali was engraven in it . the chrysoprase is a white achate green on the one side : with a golden list : that doth god bring for the achat : apoc. 21. so thalmudique & apostolique greek is here . iaspe of beniamin , hath apoc. 21. iaspis : & the sonne last in birth : but of the first betrothed wife , hath the first foundation . hovv far mr. ainsworth hath ben from fitting these names : his ovvne hart and his hearers can tell . and all who be not cauterized in hart will confesse that god is much contemned , in that his translation was not regarded . yet mr ainsworth follovving the interlineal of aria● montanus , yet refusing him & all of esteeme for wool throd , vvill with saucy malapertship rather cast of all this then confesse how babish hee is for lerning . yf he dare replie , he vvill shevv himself to be as a man giddy in a tempest : not knovving vvhat to speak , nor vvhat to affirme . he that checketh him , vvill adventure his fame that so it vvill fall out . and this much to shew what a babe mr. ainsworth vvill shew himself for twelve dum stones : to be as dum as they : or a nabal , if he plead he may despise the holy gh. his translation . he is like to be guilty of further errour . how the patriarches were to be grauen in the two berylles : and in the 12. seuerall stones . our geneva , and church bible , and tremelius , in theyr wordes beare this sense that they vvere to be engraven according to their birth : they first vvho first came into the vvorld . it is marveyle that tremelius vvas so simple . philo of alexandria vvho saw the ephod , placeth isachar in the saphir : which by birth dan should have had . and base dan should have had in the saphir , the second foundation in the revelation : and noble isachar , the place of base gad , and the last in the revelation . yf mr ainsworth will affirme that he rightly fitted the patriarches to their stones : the writer of this vvill highly renowme him . yf he missed , he disturbed , iosuah , ezek. apoc. and all light of the holy storie : which chayneth the stories of the patriarches birthes , & life : and their sonnes possessions , and cariage , and regard from god , all together . of exod. v. 1 . vnmarked . exod. chap. 1. setteth all leahs sonnes together : and only isachar & zabulon move the doubt : vvhither they follow iudah : or come after the foure handmaids in the stones : the rabbines in the thalmud consent , shevv that thence moses taught hovv by kindreds all together , as the first had seniority of birth , the terme tholedoth vvas to be expounded . and they savv extreme absurdities , if that vvere not observed . of heathens natiue light for heroaldry . poets greek & latin compare mans case vvith resemblance in naturall things fit to all iudgmentes . ouid in describing the sunnes pallace , observed that : and in description of slepe , of envy , and in all his transformations . moses & the holy prophets allegories are extremely perfect & pleasant in that kind . and for aharons attire , the rabbines , by naturall heroaldry , and by the prophets , speak the same , that the holy apostles doe from god. the vvhite linen , the helmet or bonet of salvation , the straite girding of the loynes , vrim & thūmim in faith & love , the building of the temple , & sighting for the church , & teaching the covenant of salvation meant by a throne holder , like iasper and ruby , with a rainebow like a rainebow , and bearing of gods name in the forehead : these shew in the new test : what aharons attyre meant . and most of this have the prophets , and also the rabbines . and nether prophetes the doubtlesse warrant , nor rabbines , auctours for phrase commonly allowed by the rabbines , ever took the worme for signification of cleannes . as in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chamerpes earth-creaper , is a name of slavish and earthly affection . and our lordes suffrings were taught by blew scarlat and krimson : fit for blood of al sorts : and white for good successe in iustice . and if he had ben to descend to hell , black should have resembled that . and why no iron was in the tabernacle : plato & tullie would soone see . iron , is an instrument of vvarres , not an ornament of a temple . so where in daniels image , warres of 300 yeres betwixt the two legges , seleucidae & lagida should be still for iudea , tossed and scattered on both sides , iron was a sensible note : and not gold silver nor brasse , to expresse that . he that marketh this may bring the like wit to the twelve stones : how they vvere fit in badges : and shew that he beareth chosen mispat , the care of right judgment on his brest : and girdeth vp his loines like a man , to fight the good combat of god. of iacobs sonnes by his noble wife , & base handmaydes . christ , prov. 8. delighteth to play with the sonnes of adam . not with the vvicked : of whom he saith : that it repenteth him , he made man. but in the godly he delighteth : as he wrestled with iacob : and before shewed him a lather : reaching from the earth to the heavens : & 20. yeres shewing heavenly favour strengthned the godly patriark : & after in all varieties was still with him . in such christ his delight is . so in precious dum stones he speaketh the patriarkes storie . of noble lea , be two vvarriers , two seamen , two statesmen . of the two handmaides , each hath , a warrier , and a borderer vpon sea . the noble rachel hath tvvo noble state tribes . of leah , ruben the eldest had his land vpon the enimies : as bound to fight for his brethren . so symeon , a warrier against sychem vvas placed vpon amalek : & gate from amalek many townes , and did ruben from the hagarenes . dan of rachels handmayd gate & held leshem the towne , by vvarre . & g●d of leahs handmayd , was in a playn , nere ruben , bordered vpon the enemie : that garrisons might warre still with him . sea-men were tvvo of leahs , isachar and zabulon whom iacobs tongue placed vpon the middle sea . aser of leahs handmaid was placed with them : and nephthaly of rachels mayd , held tyberias sea , a blessing , vpon which christ vvalked . and rachels two sonnes had noble glorie , ioseph in iesus conquered the land : & his tribes had long glorie : and though rachel soone dyed for a spice of idolatrie , in travell : yet beniamin had the temple in his tribe : and levi served there in holy vvorke : and noble iudah built the temple , and long held the kingdome . the 12. stones , answering the tribes case . the tvvelve stones are fit : the vvarriers red , or vvith some vvarre-note : the seamens fit : iosephs most sit in clear beryll : and beniamins in the iasper : and levy in the phoebean iasper , ovid. met. 2. and iuda in the flaming carbuncle . mr. ainsvvorth his ovvne hart can best tell vvhether he knevv moses purpose , exod. 1.1 . to set all leahs sonnes together : that dan should have leshem : or vvanted learned sight to avoyd our ttanslations errours , and to follovv the lerned rabbines deep skill herein . but i am afrayd the bare narration of this , vvill rather drive him to some saucy malapert raving , then beate any vvit into his vnlerned head : vvho yet vvill needes be geving counsell to others hovv to learne hebrevv , by impudency to hide his ignorance . of ezech. chap. 28. vsing 9 , of the 12. stones . ezechiel telleth of old chyram king of tyrus how in david and salomons tyme he had the vvhole dignity of israel in gods people , and holy tribes : and leaveth out only three handmaydes : as beginning of noble , and still ascending : taking in no handmaydes tribe , but happy asers , his borderer . nepthali , dan , god , the three last apoc. 21 , ezechiel of force leaveth out : as not obbrading base dignities . if m. ainsworth had not rabbines help here : aharons brest had litle hart from his lerning , & he may say he obscured exodus , but could not open the first verse , as the thalmud vvould profitably have taught him the right . of badgers . badgers skin our genevah hath for the tabernacle : but the bishops amended that into taxus . it is an ox kind beast , ezech. 20. whose leather is the best for brave shoes : and not the vnclean . how mr. ainsworth quit him self therein : whether he stayned all trope of ceremonies therin , or playd the man , his owne hart , and his hearers will censure . of the candlestick . hebrewes note well , that all the stories in the bible after the first six dayes of creation , & fall , & seaventh of rest , in mens glorie or shame have relation to the order of creation still calling men to consider that . so in henoch , heber & isaak noble short life , and holy long life : & short by will but long of gods stay , bare all glorie . & 777 in lamech : and 600 was sad in noah : & 6 tymes seaven is often for to teach triall or experience . so 42. yeares after the land was parted brought chusan a full seaven yeares oppressour : but in the iubily othoniel shewed god had his time . the candlestick had 22. bowles ; 11. knoppes ; nyne flowres : the 42. devoured of two beares : the 42. kild with ochosia ; the 42. mat. 1. are lernedly observed for number as not commonly cast . and the candlestick but by iewes had never ben marked . and if one dish knop , or flower want , they hold all maymed : as no help to story . here ainsworth may bable as he cannot but prate : but if he had conscience as a graine of mustard seed he would not be a doctor . of girding about the brest . our l. apoc. 1. was girded about the brest : ainswoth exod 28. was to have shewed why ? & by what custome rabbines there would have told him . but the bat & mowleward will teach that which he never learned . they that like of him are like vnto him : & all that put any trust in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclusion . he cannot as an ebrician or grecian in lerned scholes would , grammatically expound one line of ether testamēt : such a mate should not befoole all that goe and went 1500. yeres to churches as some yet stand . to the english company that hold m. ainsworth of some worth forlerning . you report that ainsworth taught vpon exod. 12.40 . that israel was in egypt 430 yeares . and one no better lerned then he , would so expound the ebrew . for moyses in a matter knowen , would vse a short bravery of speach , that heathen should not brable for 215 yeres spent in chanaan for 70. soules : & 215 in egypt for six hundreth thousand valiant men : but left his speach short . novv if your reportes of m. ainsworth be true , marke his dulnesse . cohath , exod 6. is moses grandfather . he came with iacob into egypt , gen. 46. all his yeres were but 133. exod. 6. amram was his proper and immediate sonne , exod. 6. he lived but 137 yeres , exod. 6. moses was his next and immediate sonne . he lived but 120 yeares . deut. 31. 133 137 120 390 so moses should be dead , before the law was geven , 40. yeares : & all religion grounded vpon moses should he fables : by m. ainsworth : vnlesse he turne : as he did for wool ▪ & linnen in aharons attire . wherein if againe he will revolt , let him confute arias montanus folowing the vniversall iewes consent . how m. ainsworth denyeth the new t. s. paul sayth , gal. 3.17 . that the law came 430. yeres , after the promise , that in christ all the nations of the earth should be blessed : so yeres are to isaaks byrth 25 to iacobs 60 to his in egypt afore pharaoh 130   215 and so of necessitie in egypt but 215   430 all . thus ether m. ainsworth must eat his wordes or be guilty of reiecting all moses as a fable : and be as a man forlorne of god : that will be teaching of others being so far from all hope of lerning and wit. to the company of folk that hold m. ainsworth of worth to teach divinity . 1. mr. ainsw . hath ben reproved for not teaching that the blew purple & scarlat in the ephod was vpon woollen thred , by the vniversall consent of the iewes : wherof some recordes vvere 500. yeares old , vvhyle the nation yet beheld with theyr eyes what was done . mr. ainsw . careth not for such a testimonie . s. luke thought theyr testimony sufficient for nathans house & for zorobabels twise : and they who know not when humane testimonies be as strong as need to be , should not teach divinity . arias montanus & his fellowes who dealt in the great bible , which turned the thalmud dictionarie & all the chaldy paraphrastes into latin , vvhose lerning herein all christendome followeth , vvere cited against him . but with himself his owne aucthority is more . here you must see what such a man is . 2. the white vvas told him to be linen . he aunswereth that by silk he meant flaxen fine linen . how well iudge your selves . 3. he taught you , vnlesse his hearers be impudent , that israel was 430 yeres in egypt ; as our english translation goeth . so moses should be dead 40. before the law : & all his writing should be fables . vnthankfulnes . they who know what long agoe i wrote , & first opened in english : and how he taught the same , never mentioning whence he was taught , & hovv yee most admired him for that , think him an vnthankfull wight , & you very simple . 4. xx yeres agoe , the time of adams fall , that he fell his first day , was holden a wonder : till i shewed how the iewes vniversally & many greekes and old latines hold that . m.a. could find prayse for that which he never studied . the vvhole chronicle , and the setling of the iubilies , with our lordes death , & plaine reconciling of the two , s. math. & s. luke , and distinguishing of daniels beastes & them of apoc. was not taught vncontrolled , till in my scripture concent i handled the matters . for this , glory , ainsw . would take , but give no thankes . 5. he cometh 20. yeres short of eb. & greke : that will i soone prove . 6. he thinketh that the gospell hath a new discipline : the iewes tell all , all was in the synagoges before ezraes time & while ierusalem stood . all his study here tottereth . 7. his labor tendeth to overthrow this state . holding no true church to be here . this dealing is stark bad . 8. he knoweth not what the bible is . he hath suffred you to vse , math. 1. iosias begate iehoiakim , and iehoiakim begate iechonias . s. mathewes true copies have not ioakim . and the iewes would swear that god neuer penned the n. test : if ioakim were honored there : he that kild vriah the prophet , & would have killed ieremy , & brent ieremies lamentations , & was buried like an asse : condemned by the iewes whole consent , that he is gone to eternall destruction . 9. and if ioas , with his father vzias & amasias , better all then he , be left out , it were strange that ioakim should be in . some trifling copier , knowing that he was indeed sonne to iosias , & father to iechonias , put him in : not knowing why s. mathew left him out . the greke copies far the greater part : & all translations , the old latin , the arabique , the syriaque , the ethiopian , leave him out . and the drawing of him into s. mathew , shuffleth the condemned state of the kinges , to have of theyr company one , among the blessed private of nathans house to disturbe the whole argument of s. mathew & of all the new test : which teacheth the kingdomes of this world are ful of imperfections . of this m. ainsw : vvas vvarned . then he runneth to a discourse of m. bezaes fame : as though respect of person might be in examining the truth : & wher beza condemneth himself : m. a. will speak for him . m. beza at the last saw & revoked his most deadly errour . of 848 margent readings in eb. 848 margent readings be in the old test : some of our men following da : kimchi . praf . to ios . held them warninges that a word in the text was there , corrupted . the iewes damned kimchi of atheisme for that : & taught him to yeild reasons of the text & margent , afterwards . and though arias was caught once therin : yet in some of his copies that is omitted . by ignorance herein often contrarieties seem to be in gods word : as 14 tymes where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the negative & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the affirmative come both : as exod. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not betrothed her : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taken her for his . when m.a. can tell how the bible is in both , gods word , then hold him lerned . till then let him chose a fitter match to dispute with him . of rabbines vnknowen . the ebrew is all lost : saving so much as the old test : hath : and these auctors we have that help vs : the new test : expounding many a thousand word of the old : wherof i will lend m. iohnson a dictionarie compiled by my self : next the lxx. thirdly the thalmud ierusalimy : & the babylonian : the compilers whereof still kept the tongue in theyr scholes : one man after the apostles dayes ioyned all : but the fragments were from age to age synce babelended ebrew . without judgment herein , a teacher must vse other mens spectacles . endles millions of hard trickes hath the holy tongue : as fitted to adams wit to wher vs : where , but for the iewes , whose millions spent their life to mark short speches , our short life would come short . m. a. despising rabbines herein shewes himself . force his short vnsuperfluous aunswer to this . then for the new t. i will as much charge him . h. broughton . mr henry ainsvvorth his * other ansvver concerning the vvritings aforesaid . an answer to the articles of vnlernedship obiected to me by mr broughton . although the conscience of mine own infirmities and ignorāce , who knovv nothing yet as i ought to know , but come far short of the vvisdom of the learned both before time and in these my dayes , vvould stay me from making any answer to these articles , whose title pretend want of learning only , and are to no other end penned or spred but for my reproch , which i can be cōtent to bear in my bosome : yet because i see many of them to conteyn besides malice , most manifest lies and forgeries ; & to tend vnto the disgrace of gods truth & discredit of his church vnto vvhom they vver sent , & vvhom the author vvould vrge to force my direct answer , vvhich he presumeth i cannot make , yea dareth me , & vvill he sayth adventure his fame i will shew my self as a giddy man , and not knowing what to speak ; i have thought it needfull to shevv the vanitie and falshood of these his obiections ; vvhich if my accuser himself vvill not lay to hart , yet others of discretion may easily perceiv . of the question about silk . in opening exodus , i followed our common translations of silk , to expresse that aegyptian stuff which is now not vsed nor known amongst vs. for this word , a clamour of error was raysed , and i charged with false doctrine . mr broughton affirmed silk to be vnclean & vnlawfull in ceremonie ; and sayd the matter was linen and woollen threed . of this , some writings passed between him and me , vnto which i refer the reader . his articles collected from my writings , are : 1. that i think white silk & white linen is all one : so blew silk & blew linen &c. answ . i think not silk and linen to be one , but very different things : yet that the ebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh , and the greek bysse , may be caled eyther of both without danger of error . this i proved by sundry reasons yet vnanswered . 2. that because in private garments , levit. 19. divers stuff is forbidden , i dream aarons ephod had not divers stuff , and will beleev the scripture rather then all iewes consent &c. answ . i obiected against linen and woollen , gods law deut. 22.11 . where such garments were in expresse wordes forbidden all men ; ther moses explaneth the former place of levit. and i will in deed beleev the scripture , & moses own exposition , befo●e all iewish rabbines that shall teach otherwise . 3. that i might as well say , aarons ephod had no golden threed , because lev. 19. divers stuff in garments is forbidden . answ . i doubt not of golden threed , the scripture is playn , exod. 39.3 . but wooll mr broughton granteth is not in the text : why then should i be charged with error for not admitting wooll . i shewed expresse wordes in ezekiel , wher the priestes might not wear wooll in their administration , ezek. 44.17 . i granted also god might dispense with that law , deut. 22.11 . if hee would ; let his will be shewed , & i yeild . further let mr br. affirme & prove that by that law , lev. 19. gold with linen is forbidden as woollen with linen . his rabbines ” here will fayl him . 4. that for an ebrew word i dare take against all ebrewes . answ . not so , but i ioyne with the best that i hav yet seen , & ar most consonant to the scriptures . 5. that for a iewes law , and open storie , i prefer mine own pate against all iewes that ever handled moses . answ . a iewes law and open storie to prove silk vnclean , and proper linen and woollen in aarons attire , hath not yet ben shewed . tremellius a learned iew i prefer before his inferiors . 6. that i despise this law , the scribes and pharisees sit in the chayr of moses : so hear them . answ . the scribes and pharisees of whom christ spake , i have not yet heard speak against me : much lesse despised christes law . let it be proved that they taught such things as mr broughton affirmeth , and that they did it according to moses law. let it also be proved that christ sendeth vs for instructiō to such rabbines as should come after . 7. that the apostles never in termes force do leave the rabbines skill ; but i wil be wiser &c. answ . the apostles left the lxx. interpretors skill in the termes & names of some stones , rev. 21. as mr br. himself confesseth ▪ much lesse did they follow the thalmud and later rabbines which have risen vp since the apostles left this world . 8. that the lxx. exod : 28. have bysson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & the apoc : alloweth it ; yet i ●●bble of tremelius &c. & the apostles d●mne me . answ . the lxx. hav bysson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh , exo. 28. they have also bysson for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buts ▪ 1. chro. 15.27 . 2. chro : 2 , 14. & 3 , 14. & 5 , 12. &c. & of buts the greek & latin names of bysse ar derived : we may well think the apocalyps alloweth this latter ; & also tremelius to say true . so the apostles yet damne me not . neyther have i ever denyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shesh may be caled bysse . wherin then am i dāned ? 9. that i can teach all men english , that white linen and white silk is all one . answ : this article serveth to encrease the number , what differeth it from the first ? i teach no other english then i have learned , & others , i think , with me ; namely that bysse may be caled fine linen or silk ; yet not that these two are all one . let scholes & dictionaries speak for english ; and strabo for greek . 10 that by me , silk conteyneth linen and the wormes threed , as hades heaven and hell . answ . a false collection . i sayd not so , but that silk is a general name as wel for that which naturally groweth , as for that which the worm worketh . let my former writing be looked vpon . 11. that the vniversal consent of the iewes , wherof some recordes were 500 yeres old &c were alleged , but i care not for such a testimonie . answ : such things i have heard spoken of , but their testimonie is yet to allege ; let mr broughtons former writings & proofs bee viewed . 12. that * arias montanus & his fellowes who dealt in the great bible &c. we●e cited against me ; but with my self myne own authoritie is more . answ . i know not where arias condemneth silk to be vnclean . he speaketh of wooll following the rabbines , but nameth not what maner wooll : neyther yet doth mr broughton himself , that the strife might be ended . besides , he sendeth me to arias about the question of silk ; but blames me for following him in the stones names . thus vseth he learned men for his own advantage ; if they bee with him , they are more then mountaines , if against him , they are lesse then molhills . i would the bible might decide all controversies of religion . of israels soiourning in aegypt . a false report mr br. received against me , that i should teach that israel was in aegypt 430. yeres . they that heard me on exod. 12. & remember my doctrine , can reprove this his vntruth ; and some have already to his face witnessed the contrarie ; yet doth he not retract or call back his slanderous writing . let him name my accusers touching this , except he will have men think himself feighned it . a large confutation he maketh of this error , that he may bee seen to build castles in the aire . but why doth the man so skirmish with shadowes , and fight where he hath no adversarie ? hee hath poyntes of doctrine vnder my own hand , which he first reproved & i have iustified ; why dealeth he not with them , but foloweth after leasings ? of a new discipline . mr br. sayth , i think the gospel hath a new discipline &c. and all my studie here tottereth . i answer , what i hold of the discipline , as he caleth it , is to be seen in the confession of our faith & our dayly practise . against this he hath yet proved nothing , and i doubt not , through gods grace , but out building will stand , when all babels towres shall totter and fall . of overthrowing this state . hee sayth my labour tendeth to overthrow this state , holding no true church to be here , & that this dealing is stark bad . i answer , mr br. dealeth like sanballat , neh. 6. we have ever sought the good of this state & country , and no way the overthrow or hurt thereof . we hold here to be many true churches , dutch & french ; which yet have their corruptions , from which we desire they were purged . mr br. can neyther iustifie their corruptions , nor yet would have them amended . this dealing is stark bad ; and his belying of me is no better . of the 12 stones . 1. he chargeth me with infinit errors , for following the geneva translation of the stones names &c. answ . i followed not that translation in all ; neyther can he prove that i followed it in any one amisse : so his supposed errors vanish into lies . 2. in another place he sayth , i followed the interlineal translation of arias montanus . answ . this vntruth crosseth the former : arias differeth from the genevah , if i followed him , how then followed i the other ? neyther yet followed i arias in them all . 3 again he sayth , my owne h●r● & my hourers can tell how far i have been from fitting the names . answ . thus when he can prove nothing , he would have somwhat from my self . my hart knoweth not that i gav any name vnfit : yet am i not hereby iustified : for in many things wee fayl all : and who am i , that i may not mysse in such things ? neyther hath any of my hearers reproved me for misnaming the stones ; nor this my inquisitive adversarie himself yet convinced me of any one . and now to put him out of doubt , that he shall not need hereafter to fish any more from others , i will shew him whose translation i followed , namely the apostle iohns , rev. 21. of whom i was perswaded in generall , before i knew the particulars that he translated all the stones from aarons brest to the heavenly ierusalem . that i followed him , they that heard me comparing moses & him together , can yet remember & witnesse . that i might most safely follow him , none of grace will deny ; yea mine adversarie himself approveth it , & so condemneth his own malicious hart & slanderous pen. 4. one particular name he chargeth me with , as that i had the onyx , never vsed of god. answ . this also is vntrue . i gave not the name of onyx vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoham for these reasons . 1. because no onyx is mentioned in rev. 21. wher 12. stones are reckned . 2. because i found the greek of the lxx. on exod. 28.20 . to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beryll for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoham . 3. because i saw the chaldie paraphrase to have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burla , the beryll . 4. because in the last edition of pagnine thesaurus , i found for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoham , the arabick to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al belór , which seemeth by transposing of letters to be the beryll . wherfore i taught it to be most probable that the onyx in our english exod. 28. was the beryll , in rev. 21. these charges i found in his papers , and do now openly deny them ; let him prove the contrarie against me if he can ; or els be ashamed so to traduce me without cause . his other things about the stones names & applications are but presumptions & surmises of his own head , thinking that i did not or could not open them aright . how i applied them he cannot tell , neyther shall he be told for me , vntill i see in him more christian affection : though i care not if he knew every particular . when he hath quitted himself of these vntruthes , or repented them ; let him proceed to other matters , so as he will directly affirme & bring due proof of his words . the like i answer for his other insinuations of the badgers skin , candlestick &c. they are but wiles , wherby he would withdraw me and his reader from the other controversies of prayer , excommunication , & idoll temples , which himself began , but would now shift of with these new matters . some things he hath which concerne me no more then any other men , yet coming in his way he sends them out against me , that the shew of them may delude the simple . he run̄eth into the genealogie mat. 1. & causlesse blameth me , who never opened that scripture in the church . he speaketh of a discourse , that i should run into of mr bezaes fame , wheras i never mentioned so much as his name in any of my writings , nor wil be drawen to medle with other mens controversies which belong not vnto me . onely this i say , mr broughton might get himself grace better otherwise , then by seeking to disgrace other learned men for their infirmities , that the best ar subject vnto . as for my vnlernedship , as he caleth it , be it never so great , yet is it no preiudice to the truth , which the most vnlerned may through gods grace professe & walk in . learning i have none to boast of ; it is ynough for me if i may know christ & him crucified . notwithstanding let the reader mind that though he shooteth his arrowes at me by name , yet his reason reacheth vnto al other men whom i acknowledge to be far my superiors in learning , as tremellius , iunius , the 70. greek interpreters , arias , pagnin , vatablus , all translations , latin , english , dutch , french , all dictionaries , &c. seing none of these agree in the stones names with mr broughton , & therfore are by him indicted of vnlernedship , that himself alone may be doctor of the world , when as he hath not yet taught his own tongue to speak truth and absteyn from lies , as these reprochfull papers given out against me do witnesse , vnthankfulnes i never shewed to him or any ; but have spoken and thought better of him then now i find he deserveth . if he have published his workes to be praysed of men . christ hath told him ‡ he hath his reward . i wish he may repent of his evils intended against me & others without cause . and that we all who professe the lord iesus , may add vertue vnto faith , and remember what god hath sayd vnto man , behold the fear of the lord is wisdome , & to depart from evil is vnderstanding . iob. 28.28 . henr. ainsworth . notes, typically marginal, from the original text notes for div a16958-e260 * ierusalemy thalmud , fol. 65. col . 1 . v. antep . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plin. lib. 9. ● . 36 . † dioscorid . * ezek 27.7 . ” exod. 28.2 . ” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ” lib. 19. c. * bomby● properly is the silk-worm , but may be here t●ken for silk , the efficient cause for the m●ter . ” in sacr . appar . in ▪ a●ron . * if with tremellius we take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shes●● to be xylinum , of it was a very white & soft stuff , wherof the priests of aegypt vsed to make their garments . plin. ● . 19. c. 1. ” lib. 19 c. 1 † lib. 6 c. 17 ” avenariu● on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 tim. ● 25. linsey-●sey . ●ut . 22. ● . rev. 19. ●ith cha . 18. & 6. ● . ●xo . 26.1 . he●t . 1. & 8.15 . * exo. 9.3 . ‡ gen. 41.42 . ” eze. 23.6 . † ier. 10.9 ▪ ❀ ier. 4.30 ▪ * hest . 8.15 ▪ ‡ exod. 26 ▪ 6.4 . ” exod. 28.27.28 . ✚ ver . 36.37 . ” deut. 2● . 11 . * ●●v . 〈…〉 lev. 1. &c ” lanigorae , & laniferae a● bores . plin l 12. c. 10. & l. 13. c. 14. * theophra . l. 4. hist . plā . c. 9. plinie . calapinus on sericū & on gossipiū wher he caleth it both lana & linum . wool & linē : having himself seen the thing grow . * 〈◊〉 supp . to the king ▪ reason of relig . 6. & 15 ‡ rev. 9.20 2 chro. 11.15 . ✚ rev. 18 2 ❀ 1 cor. 10.20.21.14 . 1 ioh. 5.21 * exod. ●3 ▪ 24. deut. 7 25.26 . isa . 30.22 . ‡ deut. 12.2.3 . ✚ ps . 62.8 . * rō 8.15.26 . ❀ gē . 15 . 2● 8. & 17.18 & 24.12.27 . & 25.21 . & 32.9 exod. 5.27 . & 32.11 . ios . 7.6.7 . 2 sā . 7.18 . & the book of psalmes throughout . 1 king . 8.22.23 . 2 chrō . 14.11 . & 20.5.6 . neh. 1 4.5 . & 9.5 ● . dan. 9.3.4 . &c. ” zech. 12.10 . † mat. 6. act. 2. ✚ act. 1.24 & 4.2 ❀ ps . 10 ●● * this is my ●odie . mat. 26. * mat. 18.17.18 . 1 cor. 5.4.5.13 . ‡ luk. 17.3 ●ev . 19.17 . * 1 cor. 16. * iam. ●● . 26 . ‡ iam. 4.6 ▪ ✚ ioh. ● . 4 . ❀ vers . 4 ● ” ps . 120.4 * pro. 29.27 . 2. thes . 3.1 , 2. * reply vpō tho. wintō . pag. 5. † antiq. lib. 3. ● . 4. ❀ exo●● . 25 ● . & 26.14 & 36.19 . ✚ on iud. 20.27 . * exod. 28.9.10.21 . & 39.7.14 ‡ r. dav. in lib. radic . ” geogr. lib. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‡ geogr. lib. 15. ❀ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * this his dealing , the party that told me , is ready to justify vnto his face if he shal deny it . ❀ of these writings , see hereafter , pag. 24 &c ❀ of these writings , see hereafter , pag. 24 &c ” psal . 38.13 . † psal . 31.20 . ‡ psal . 22.6 ” 1. cor. 5. ‡ in his book intitled , to the aged sir , iohn of cant. † exod. 22.11 . 1 king . 8.31.32 . heb. 6.16 . ✚ mat. 18 18. * 2. cor. 5.10 . ●at . 12. psal . 109.17.18 . ❀ prov. 26.2 . ✚ gen. 12.3 . ” 2. sam : 16.12 . ‡ iob. 5.21 . * psal . 12● 4. ” dan. 3.19 . ❀ vers . 27. * see before , in pag. 18. ” vvhich , hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden but woollen & linen . munster . praecep . prohib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geogr. ●ib . 15. see before pag 31. in appar . ●acr . in be●●kel , 〈◊〉 . 9.4 . ● . 1.27 ‡ an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, 1549-1612. 1605 approx. 119 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16979 stc 3863 estc s114810 99850033 99850033 15216 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16979) transcribed from: (early english books online ; image set 15216) images scanned from microfilm: (early english books, 1475-1640 ; 656:15) an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, 1549-1612. the second edition, vvherein the typographicall falts of the former are amended. [12], 50, [2] p. s.n.], [amsterdam? : 1605. h. br. = hugh broughton. john whitgift was the archbishop of canterbury.--folger shakespeare library catalogue. errata on g4v. some print show-through; some leaves cropped at head. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -descent into hell -early works to 1800. hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an explication of the article κατῇλθεν ἐισ ἁιδου , of our lordes soules going from his body to paradise ; touched by the greek generally ἁιδου , the vvorld of soules ; termed hel by the old saxon , & by all our translations : vvith a defense of the q. of englands religion : to , & against the archb. of canterbury : vvho is blamed for turning the q auctority against her ovvne faith . sundry epistles are prefixed & affixed . by h. br. the second edition , vvherein the typographicall falts of the former are amended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iames , 2 , 1. 1605. to the mighty prince elisabeth by the grace of god qveene of england , france & ireland , defendour of the faith , &c. yovr m. gaue intelligence vnto a gentleman of middelburgh , of a prelates disgracing of my poore self : vvhich thing caused him some sadnes ; & my self more . he demaunded of your highnes no censure touching me : but thinking that he lerned more substance of divinity in a short conference , thē in 64. yeres afore ( as it pleased him to say , ) procured me before i vvas vvare a great stipend to professe yf i vvould : & also vvrote to knovv vvhether you vvould employ me in england or like that elsvvhere others should : & knevv that it vvas against all christianity & the peace of life , to censure any that seeke no prefermēt : vvherby yf they requited like greefe , much disgrace vvould be spred , vvhere amity should beare the svvay . in his grief he replyed vpon the prelate : as vpon one not knovving the seasoning of his tongue in honesty : & , by hinderance of the best paynes for mans good , bent vnto the ruine of the kingdome . your m. best knovveth his vvhole hart , by his letters . the letter of the prelates tongue vvhetted too sharp , he gaue me : to reply for my self , as i thought meetest . the party i knevv by the speach : & shevved him the very syllabes : i think your m. looketh that i should avvnsvver : & not suffer you to be led amysse by him . therfore i vvil first shevv vvhat man i hold most assured to be the reporter : next , vvhat i avvnsvver to his particular speach : by these arguments i gathered that the archb. of cant. vvas the man. by a man of his , the very same speach vvas uttered among some that spake in great thankfulnes for my paynes ; & vvas counted to be il affected vnto the knovvledge of salvation : & he & his family alone are avvonder to the lerned ; noted the only that could not afford me good vvordes ; vvhose penne & tongue ( as they say ) hath caused the vvhole nation , to be better spoken of . your m. may remember vvhat he sayd of the litle book that drevv all the scripture vnto christ . & shevved the vse of every parcell , from the begining to the end : & called thither all kindes of fastern & vvestern opening stil vvhere they erred , euen by them selves : carying half a skore of seuerall most hard & needful studies thither , & examining all auctours not only in their ovvne tongues but by theyr ovvne veyne & course of study . the praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head . vvhere as yf he had studyed 31. y ▪ ever since he vvas doctor , hovv in one speach to shevv him self extremely voyd of all grounds of lerning , & of all conscience for the truth : and of all care vvhose eares to infect vvith atheism , the tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters , & to men , for the marrow of theyr vvisdom : vvhich hold the dignity , though a yonge head vvith old study call them to build in england , far from theyr ovvne countrey : to our glory , & theyrs . this old spech might sone tell , yf any prelate misused your m. eares extremely , vvho the party should be . for hardly vvil one nation bring tvvo of his mind and hart : confident to condemne vvhat he knovveth by his bare latin studies no more thē a babe : & extremely bent to hinder the good of his ovvne religion . the same prelate vvrote vnto the sta●ioners to hinder a commentary of myne vpon daniel : & caused many of them to blaspheme the trueth . vnto vvhom i shevved by d. saravia that he vsed more auctority thē your m. had to lend him . the good of your ovvne kingdome might not be hindered by any auctority . yf he could tell me vvhere i missed i vvould thank him : othervvise , yf he hindered , the vvork should be printed elsvvhere , & him self blamed for hindering your comon good . by d. sarauia he 〈◊〉 me his ansvver : that it vvas better the trueth of daniel vvere hid , then antiquity should be disgraced for missing as in my epistle . vvhether i be to lerne mild vvriting of him , his vvorkes pestered vvith disgraces compared vvith my epistle to the ll. vvil shevv sufficienly . this spirit , & that , uttered to your m. vvill argue one & the same soule : that i may vvel knovv vvhat prelate your m. meaned . daniel cometh forth by the prelates better aduise , & auctorising : & my paynes is dedicated to the ll. of your m. most honorable privy cousel , to be regarded according to the sage honour of your m. governement . they all saving he sent me seueral vvord of special favour : & some of them beleued that i had made the bible as clear as any other book : & sayd that vvhat soeuer i vvould it should be done for me : vvherupon i vvrote a request by a m. of that faculty , that theyr lordshippes vvold move your m. ether to recompense my longe paynes after great old promises , or , to giue me leaue to goe to the king of scotland . thence i had sure promesse of greate recompense vpon bare copies not dedications of my paynes : & singular helpe offred to put forth the bible in such playnnesse , that a vvhol nation might soō understand it : & see the glory & certēty of it . thither i returned avvnsvver : that i vvold no lōgerserve your m. if i vvere not recompensed by fiue monethes end , by the begining of lent. the ll. sent me by d. cesar this ansvver : that they thought my studies not inferiour for iudgemēt in divinity to any in england : & they bade me tell d. cesar vvhat i vvould haue , that he might moue your m. & they further advertise your highnes . i returned my mind : that your m. should be my chooser : & that i vvold like best of that vvhich you appointed for me . thus a mā vvould haue thought that a cōclusiō frō their ll. should not find cōtradictiō from any vvhose voyce , faith , & honour must be in the message sent from thē to me by d. cesar . yet they vvere persuaded that the archb. vvould neuer suffer your m , to see the clear certenty of divinity , bicause you vvould so litle regard his bare latin studies . this theyr mynd vvas shevved me : and vvheras they meant to haue moved your m. to bestovv on me the charge of london ( vvich he meant for d. bācroft ) & this vvas noysed by the clarks of the counsel ; it vvas more talked that the archb. vvould vvork him self any disgrace to hinder my being so nere occasion to open the bible to your self : thus it pleased them to say , & think : in so much that a bacheler of divinity of ripon , vvho knevv the lords purpose for me : & his , against me ; & my resolution vpon his next iniury to leave your governement , vvent to lambeth for good vvil to aduise him better : but he could not haue fit talk vvith him ; by reason that he vvas moved by some other , to some heate , and afore he could goe again to him , he brak out as it vvas expected . this shevveth most certenly vvho the prelate should be . for as this dealing is stranger then lightly should befala man of natural reason , though all honesty vvere set asyde : so the same man should be the likest to embreath into your m. the speach so deadly condemned by the gentleman vvhom you made iudge of that vvhich you bad s. iohn st. vvrite vnto him . that your m. may better mark the strange contemt of trueth in the archb. & his boldenes in other matters , as that , vvhich the spech mentioned , vvas censured : i must briefly tell against vvhat dealings he brake out openly . as i vvayted , vpon the ll. leasure , to move your m. for me , in sad vvether of vvinter , i vvas vehemently requested by lerned & zealous christians to assemble the people , by my preaching , to pray for better vvether . vvhich vve & others prayed for , & obteyned : & many marked the meanes , & the event . in those sermons i chose scriptures to open , vvhich latin oryet greek studies never opened ; being so very familiar to all hebrevves , that none of the apostles age & nation vvold stagger in them . s. stephens oration act. 7. is of this tenour : speaking in the prophetes skill vsual in repetitiōs , flovving vvith matter vvhich maketh england , & al vniversities blame the text , or brede vnsavery expositions : & that vvhere the speach is fullest of heauenly vvisdome . him i expounded to the hearers confort : that they might better like of your governement , for that in your dayes scripture vvas more cleared then 1500. yeres afore . and those poinctes i had printed afore to your m. & found great thankes then , from zurick , the french , dutch , denmark , scotland , & others . and yf it please your highnes to try your archb. lerning , i dare assure you that all his latin studies vvill never expound s. stephē : to tell vpō vvhat lavv of moses he vvas called into iudgement : by vvhat relation to scripture the miracle of his face vvas to be like an angels : hovv he frameth calling of abraham from vr . hovv iacobs family can have 75. soules , & but 70. in moses : hovv the speach of the burial in abrahams purchase can be true : by vvhat ground he affirmeth that the patriarches bones vvere caryed out of egypt , & buryed in sychem : & hovv our enemies graunt this true ▪ likevvise for moses age of 40. yeres in pharoes court : vvhat vvarant he had : vvhat authours allovvable to all ievves vve haue for that : hovv rempham can stand in amos , a propre name : vvhere the text is chiun : & babylon for damascus , by the like vvarrant : & to vvhat poinct of his accusation his oration belongeth : & vvhy he endeth in solomons temple : & vvho but he sayd that vr vvas in mesopotamia : or vvho but philo the greek sayd thad abraham vvas called after his fathers death . a doctor that fayleth in any of these poincts vvill disgrace the first martyrs apologie : and amonst his defenders in latin & greek studies it is almost all disgraced . strangers thank your m. for clearing s. st. by my pen. and herein your m. may satisfy your self ; vvhether your high preferred archb. vvith his accusations vnlavvful , though they vvere true ; or the defendour of your faith , on his ovvn charges , by shevving the agreement of all the bible ; in vvrit , vncorrupt : in meaning , sure , by enemies graunt , deserveth better acceptation for ground of study , far from phantasies . although my trauel in this kind might have moved the archb. to favour my paynes so much as the temporal lords did for clearing daniel by heathen for story : for his chief question , by nathan the prophet 2. sam. 7. which none of his latines or yet greeks , i trovv , haue done : for his tvvo tongues , by plain reasons , but neuer marked , as i iudge , by any , saving one levv : although my diligence might haue stirred his love , it stirred only his enuy : and dayly it vvas noysed hovv he meant to defeate the ll. purpose : so that tvvo gentlemen conferred touching his course : & the one sayd : shall i tell the bishop that he taketh an vnhonorable course . the other avvnsvvered : no. the bishop vvill but mock . this vvil not be strange to the archb. for i vvrot it vnto him self : that he might consyder vvhat a goodly thrid he had spun that hauing receaued 50000. poundes of the church is counted but a skopher in the greatest matters . for my self , he knovveth that i afforded him good language : & labored to countenance him : but still ready yf he vvold neuerend his iniuries to call him to accompt for all at once . after i had expounded s. stephen as plain to ievves , vnexplicable vvithout them : i toke a text : 1. pet. 3. speaking to ievves , hovv the spirit of christ preached in the dayes of noah : to them vvhich are novv spirites in prison : vvhich very phrases they them selves haue : yet of vs the greek is badly translated : & the divinity vvorse expoūded : saving of maximus monachus & his auctours , & m. beza : vvith zegedin , & his folovvers but none vvithout ievves auctority can satisfie the doubting , vvho vvill be taught hovv the phrase vvas vsual . this text vvas comonly cited to proue that our l. descended to gehenna by such vvho think that hell in the crede signifieth the state of the damned . i handled both : that s. peter had no such meaning : nor the greek crede . this meaning i made of the greek credet : that synce greeke vvas first spoken vntil the crede vvas to be penned : as vve must iudg by that vvhich vve haue in record : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but to goe from this vvorld : vvithout distinction of ioy or torment , leauing that to further consyderation : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the old testament , the vvorld of soules : and hell in our translations , of force the same ; & so in our crede , & so taken by k. ed. & by your m. that vniustly they that leaue our church quarel herein , as though vve denyed our l. to goe presently to heaven . my opinion herein i printed to the lerned nobility , & inferior gentry : vvho , some of them vvrote to basil that no humane paynes vvold ouermatch a ful treatise in the same tenour . against this the archb. brake out to open rage : vvith his bare commentary latin , the plague of divinity : & not vvorth one yeres study of tvventy , that the bible vvil require . first , he gaue out vvord that i should be stayed from preaching . many vvere sad . but i vvas glad . for i knevv that god called our long difference for diuinity into the open iudgement of the vvorld , & in this matter he had sayd to one m. samford attendant vpon a noble earle , vpon occasion of translating the ps . 16. that he vvold burne in this opinion that christ descended to gehenna . and to ioyne in some special article vvith him , i chose this text , knovving hovv the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hel vvas , true of a soule gone vp to heauen , vvold catch the bare latinist . but i slayed in the realme till he vvold break out into some open action : that he could not aftervvardes deny his proceding . he bare the high commissioners in hand , as d. cesar & d. levvyn , that he sent for me to ansvver for my doctrine : & yf he had by request , i vvold gladly : yf he had vsed commaundement for the article knovven ; it had bene atheisme , to turne your auctority against your oth , & fayth . he vvas bound to knovv your religion confirmed by act of parlement . but hovv far his messenger differed in his caryage from all civility & lavv , i am ashamed to print : the ll. haue read it , & requested me to lay the blame vpon his man : but others sayd that the high shirif must ansvver for the vndershirfs faultes . here vpon i resolved to leaue the realme : & shevved the ll. his monstrous dealing : hovv the bare latinist vvould be teaching me in greek & ebrevv general poinctes : & i shevved hovv a d. his frend lamented that he could not beat into his head the bare conceit of my studies , & many other extreme vnlerned partes , some printed against him , as denying the greek style , all from the lxx , in all the nevv testament . and i sent vnto him self a copy : & further matter hovv his vnlernednes brought your m. auctority vnto manifest atheisme & most senseles , against your ovvne good . then he yelded : vvith great promises , yf i vvould but acknovvledge them that vvold be my frendes . also he sayd that he sent for me but to ansvver d. andrevves for the descent to hell. he might haue requested me , & i vvould haue satisfied him : but to betray your m. auctority to be a slave to heresy : that vvould not be good , nor semely for me . as he sent me this vvord : i vvrote from leyden in holland that i vvould defende myne opinion in cambridge : yf he vvould hazard his fame vpon any that should reply . at that he raged vvith termes that the messenger lothed to report : lest i should pay his vnlernednes vvith as good . therupon i vvrote an epistle to the lerned nobility shevving hovv through all the bible ( vvherin one errour stayneth al ) he suffred bad notes : to bring errours a thousand at once : to make all the credite of moses & the prophetes nothing vvorth : & there in i ansvver his heat : vvherin he vvill burn in this opinion that christ descended to gehenna . novv my l. treasorer s. vvilliam cecil asked him vvhat further matter he had to hinder theyr purpose . then this he invented : that i vvrote vntruly that he determined betvvixt d. r. and my controversy , to your m. for that , i printed him a ful avvnsvver . then came that nevv speach , vttered to your m. vvhich i am sure came from him . and this much for , vvho the party should be . novv for ansvver . though his speach might be held a back biting : yet i vvill suppose that he dealt better to mean but our open contention : for the descent to hel . vvherof i haue vvritten here , vnto him self , a ful treatise . and vvheras he ought to proue that the greek crede is of his mynd by the general tenour of the tongue : and that all the bibles ages beleued that christ should goe to gehenna , & that your m. is of his mynd : i resist , that neuer any greek , heathen or ievv toke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense : but all vniforme in myne : that all the bible vtterly refuseth that his sense : & all ievves & gentiles vvould take myne in one meaning , profitable for faith & past all colour of vvrangling : as articles of religion ought to be plain : & that k. ed. the 6. the rare noble prince your m. brother , once the only hope of our nation , so vnderstood the article : and that your m. oth is to defend that meaning . to your m. to the most noble king of scotland , vvhose m. offred me myne ovvne desire for divinity , to the archb. his ovvne hart , to all lerned nobles , & other christianes i commend the trueth : to be tendered as yee look to finde the fauour of god : & to god him self i commend his ovvne cause : & the passage of his sonne from hence vvhether he vvent for the redemption of our soules : that his holy vvisdome may shine in this vvord of salvation , from the holy directly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your m. most carefull defendour of your faith . hvgh brovghton . an explication of the crede , for the article , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how that speach hath ben vsed , of east & west synce tongues were , vnto plutarchs age beyond the apostles , vniform in one tenour , for leaving this world : in speach of soules departing : & not more in the wicked which went to torment knowen , or in the vncerten , whither they went , then in the godly , which went presently to loy : with a declaration how k. ed. 6. so held it : whose religion in the same sense the q. swearing to the gospel , meant to defend : to the most reuerend ihon whitgift d. in divinity , archb. of canterbury , & metropolitan of england . yovr graces zeal , hovv you vvill burn in this opinion , that christ descended to gehenna , & your vsage of the q. auctority to haue your conceit accepted , hath caused exceding great harm in the church of englād , & is like to cause more vnlesse god giue you grace to acknovvledg openly hovv dangerously you vvere deceaved . you gaue great advantage to the families that refuse your assemblies to make theyr cause seem good : and so far that some aduentured theyr eternal state , vpon theyr cause . for thus they reasoned . they vvho hold that christs soule vvent to hel , gehenna hel , make the gospel to tell a lye. where , it is certen , he vvent to heaven : but the church of england ( say they ) doth that : therfore , belying the gospel it ought to be refused . novv such as dealt vvith them from you denyed the proposition : vvhich religion of trueth vvould not haue denyed : and graunted the assumption : as betraying the q. religion . for hell in our diuinity & translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , that vvhich requireth all to come to it : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haiden , the vvorld vnseen . generally , hell is that vvorld vvhich haleth all hence : vvhether ioy of paradise ; or torment of gehenna , be theyr lot there . your defenders amazed at the term hell : & not knovving the religion of the realm , missed , as i sayd , to deny the true proposition , and to graunt the slaunder , in the assumtion : therupon the adversary familie , thinking that one as your g. should not be ignorant vvhat religion the q. hath svvorn to defend , vvas hardened in theyr condemnation of the trueth : & some , holding on to theyr death & shortening of theyr dayes , ventured theyr eternal state on this ; that in the issue , ioyned vpō in disputing , they held the trueth , & that yovv vvere deceaued . so the q. subiectes by your vvant of divinity came to theyr death , by holding that vvhich the q. hath svvorn to defend . and many fearing to be of theyr mynd herein , bring an heresy into the crede & think in deed that christ descended to gehenna . that is bred in them by your zeal set on flame for gehenna . also your self in speach to a d. that told me , blasphemed one as being of theyr family ( vvhom they held , theyr deadliest enemy ) for that in this syllogism he vvould . graunt theyr proposition . y ou might better haue ioyned your self for agreeing in the assumtion , to slaunder the q & all the religion of the realm . your eyes haue seen by the same d. yf letters in cariage perished not : hovv the lerned gentry censure , that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied . yet you to hinder all his recompense demaunded in print ( as the q gouvernement should be thought honorable , & promised most honorably ) take occasion of exception , vvher better desert then the former & of more dayly use , vvas exhihited to the good of the church : & being in this giddines of gouvernement , you held on beyond all loyalty & christianity to force the party greued , approved over the vvorld , & by the furthest enemies as the likest to procure the comon good of christendom , him you compel to shevv his monstrous recompense by you : after vvord vvas sent him by a m. of request that the lords thought him second to no scholer . the time vvas vvhen you could send him vvord that by your faith he deserved as good a place , as you your self had , & made him likevvise a match in lerning vvith the best . gehenna marred al that good ( vvhich i hope to banish from your crede ) in m. barovves case & grenevvoods . the terme hel , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haides in greek , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol in ebrevv , inferi in old latines , must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the crede , & vvheras our old translations vse hel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets , vvhere properly the losse of this vvorld only is meant : ( vvhen further sense cometh , the argument caryeth it , not the vvords force ) hel must be taken ( as in old saxon vvhen they knevv no gehenna ) for the state after this life : vvhether the party is haled . novv 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue , hell as often in our old translations & never directly for gehenna , but as by the argument , & so it may be heaven , in speach of the godly , nether should hel in the crede mean any thing els but the vvorld to come : the vvorld of soules . we may not be so simple as not to knovv our ovvne language . likevvise hel cometh nyne times vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv testament . but neuer in all those places doth it signifie gehenna . as tvvelue times gehenna is in the greek : & ther hel is in your graces meaning . but 73. times in a general meaning of separation from this vvorld , & such lot , as in the matter folovveth , cometh it in both testaments . vvherfore the comon vse of the term should make the crede not strange to vs. this i delivered as a most constant trueth : and shevved that our l. vvas to sacrifice him self for sin here in this vvorld : vvher vve might see it : & beleue it : and that vvhen he had povvred out his soule to death , a sinoffring , ther vvas no further suffring : but all suffering vvas fulfilled : and that our lord vvent presently through the veyl of kis flesh to paradise ; to heaven , to his hingdom , as the thief beleued : and his ovvn tongue taught : & as he commended his soul to the hand of god. novv a narration in brief for the prophane vvorld , must speak of al this but generally : he descended into the vvorld oe sovles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit ad inferos : he descended to hel . the force of the greek maketh the matter plain ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnseen . the vvorld vnseen to vs that be here . plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight . holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in that vvorld , into vvhich our l in the crede is sayd to haue gone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the ebrevv cometh to the same effect : to reqvire : as requiring all , simply , to come thither . so the tongues of both testamen●es haue a sure mark in the tërm , that none should be deceaved : vvho had any vvhit aboue bare latin studies . seing the story of our lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory , the crovvn , the pearl of all story , and his soules story in the passion the chief in al the gospell , and such as must be dayly cited ouer all the earth in the abridgement of our belief , & vvas penned in the crede so sure for speach that no ievv nor gentil , from babels breeding of tongues , till the cred vvas penned , can be found to differ from one comon meaning ; it vvas a pitifull thing that sectaries should pick quarels vvith the q. vvher all the vvit of men or angels could not find fault : & vvhere the q. meant no further them the blamers knevv to be true : that christ his immortal humane soul left the body fully , & all this vvorld , & vvent ( as all the holy are sayd to haue gone ) into sheol , the vvorld of soules it vvould make a mans hart to bleed that in so plain a case , men should not be told that theyr mynd diffred not from the q. hovv they vvere senseles vvho blamed that vvhich they allovved , the four evangelistes , the man , the lion , the oxe , the egle , all full of eies , and penning four times the redemtion for the vvorthines of the matter , these all four vvill condemn vs for beasts , blind , skurfy , larne , & vnclean , vvho vvould over-reach them all , to bring from satans spirit a iourny to satans lodging , vvhich should vtterly disanul all the holy bible . the bible , vvhence true religion cometh , & vvher the place is of all divinity . vvhence , from plain rules four times told , & told in the passion story , all that toucheth our lord for death & till the resurrection , must be fetched . all that moses and the prophets spake , the old charet , on vvhom christ sate , that all , all the evangelists touch : omitting nothing : and he that cannot find a going dovvn to gehenna for christ in the passiō story , & vvould find it from the prophetes or the epistles , he hath litle considered in vvhat place every article should be most fitly taught . some places troble some , in the epistles s. paul vvriteth : say not in thy hart vvho shal ascend to heauen , to bring christ dovvn , or vvho shal descend into the deep : to bring vp christ from the dead : there the term deep may troble some : bicause it is strange . he meaneth by the deep but the graue : forced to that vvord from moses text alluded vnto . vvhere he hath : vvho shall goe beyond the sea ? for sea & for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantly serueth . again s. paul saith that christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 david gaue him his phrase vvho in the 70. sayth in thanks for preservation from death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ps . 86. 13. for the coniunction that the soul hath vvith the body , to make one person , the terms propre to the body , are spoken of the soul : or of the vvhole person , as in eph. 4. the ps . 88. often cleareth the speach vvith other terms of equal force . my life is come nere sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sheol , hell , nere death . again : thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in darknes : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by s. pauls term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the 70. again vvilt thou doe vvonders for the dead : shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp & prayse thee . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded . dead by the hebrevv , & not as galen vseth the term : and so hel in the crede , not as from papists : but from our ovvn translations , vvher the matter telleth vvhat the term must mean. so i expounded s. peter 1. 1. ep-3 . that his godhead & eternal spirit made alive his humanity : ioyning the soul to his body : vvhich spirit preached , at the begining , to the first spoken too for that by god : to them vvho by iobs phrase , are novv but spirits , theyr bodies eaten by the vvaters , & ( by sure rules from es . 42. ) are in prison . the sum of my exposition is in print . and yf your g. cannot see that i cleared peter more then any before , it is because you neuer knevv the vse of ebrevves , according to vvhose meaning the apostles speak plainly : vvhere ignorance bredeth curiosity to troble all religion & all the vvorld , vnder pretence of deep study in the fathers : vvher the cause must be opened by ancienter then the primitive church , for any turk or ievv . here also serued that comon saieng from epiphanius : that all the fathers vvere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that christ vvent to them : novv they be in heauen : vvhen the resurrection brought a nevv vvorld : and a nevv phrase for theyr place : yet they nothing altered , theyr place but be yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in paradise , in heauen , in ioy . and an ebrevv child vvold soon conceave vvhat epiphanius autourmeant . after 300. yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked , & christs case knovven : many credes vvisely & lernedly left out the article : vvhich conteyned but absolute death , in a soul immortal : & vvithout the phrase , the matter vvas graunted . so eusebius in his apologie medleth not vvith it : as conteyning no matter litigious among christians : so the nicene crede & athanasius left it out . this vvas the sum of my speach : in this sense i handled the article . for the saluation of your g. desperately bent to burn for gehenna for ever . your g. hath in print my mynd in the epistle to the lerned nobility . i requested your g. as you knovv , vvhen you ceazed vpon that epistle , in 400. copies , to chose out 400. vvhom you vvould , ( yf you mistrusted my choise ) to iudge vvhether the q. and the nobility vvith doctors & all sortes vvere not vvel aduised vvhen they meāt to haue mended the breaches of the temple : & might , vvith small change , haue made former paynes , that in the geneva , glorious for euer . and yf you mistrusted not your opinion , both here , & for the bible , you could not mislike my petition . ther your g. may see further my opinion . in further opening of this cause , that you may better see your fault , after i haue touched the q iudgement ( against vvhich you turned her auctority ) a fuller declaration of the cause shal be afforded . novv for the q. iudgement , & the vvhole realms . let vs consyder vvhether i accused you iustly of turning the q. auctority against her oth : vvhen you vsed the high commissions gravity to greue me : so that the ll. vvere ashamed , & desyred me not to record it : and yet i did not tell the fourth part of those vnhonorable partes vvhich might iustly place you lovver vvher you should offend lesse . thus i reason . edvv. the sixt and his subiects held that christ ' his soule neuer vvent to gehenna : the q. & her subiectes set vp religion in the same sense : as all the first parlement vvil shevv : therfore the q & all her good subiects mean to die in this fayth that christ vvent presently hence to paradise . for k. ed. peter martyr his chief , & martin bucer , duo fulmina belli scipiadae , as good divines as the vvorld savv these thousād yeres , vvho held the sterne of religion in the realm , they shevv the kings mynd . they vvere his tongue , and his hart . i mentioned your errour , somvvhat phantastical , among the lerned of basil : vvherupon they sought out bucers mynd and p. m. and shevved bucers cathechism : and preached openly vpon the article in my mind : from both those rarely lerned fathers , vvhō god so honored that theyr bones should not rot in the apostatical land that so soon shrank from paradise to descend to gehenna . your tutor d. pern might somvvhat deceaue you : but you should haue tryed the tongues your self . in this q. time m. anthony cevalerius in cambridge scholes spake afore the vvhole vniversity : that sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer signified gehenna : being 64. times vsed . d. p. heard him . and i heard of one that left the vniversity a litle before , vvho held this your mynd in ansvvearing for his degree : but vvas generally misliked . and beside him i neuer heard of any myne elder but all graunted that our l. soule vvent presently to heauen : saying your g. into vvhose head by reason of your bare latin studies for infernus , the manifold poincts of this question cannot so soon be beatē . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hell in the crede is to go vp to heaven , maketh you so amazed , that you rage & take against all the realm . but i plainly accuse you . the realm knovveth the q. oth . novv let vs search the scripture fully : both for this phrase , & the vvord sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & for the prophets maner of speach for the vvorld to come . in the scripture the lavv is to be loked vnto first : & therein the patriarchs tongue . iacob sayeth vvhen he thought that ioseph had ben dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i vvil descend vnto my sonne mourning , into hel . this one place might geue your grace sufficient vvarning that the heathen maner of speath vvhich the patriarchs vvere to vse , taketh descending to hel , for all leauing of this vvorld , though a man goeth vnto the ioyes of god. you shall haue an other place , of the same patriarch , speaking vnto his sonnes all , saving ioseph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you shall cause my old age to descend vvith sorovv into hel . there your g. hath it the secnd time . you may see a third place spoken amonge all the patriarchs by iudah vnto ioseph for beniamin , of iacob : in the former vvords in in gen. 44. 31. they be in substance the very same syllables . thus thricevve haue the same : that in the mouth of three vvitnesses the matter may be setled to stand . and the auctorities be the strongest : these be tvvelve precious stones that make the right of iudgement on aharons brest : vvhose speach for the vvorld of soules vvhile you folovv : you folovv tvvelve sure foundations to build a ierusalem from heauen . the abridger of the tvvelue apostles doctrin to make gates & vvindovves as clear as pearl , vvould be sure to take theyr phrase in theyr meaning : and as they vvould nothing troble the heathē but vse theyr speach as theyr streates : so the holy congregatiō that penned the crede vvold as much tender the vveaknes of the vvorld . the later ievves in ezekiel 28. be the very same ievvels that the patriarchs vvere . nine of the tvvelue he nameth : the very same stones : vvhere the 70. supply the other three : lest the heathens should maruel vvhy he vvent so far & stayed : & the revelation hath ten the greek termes of ex. 28. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chalcedon cometh for iudas ievvel to illustrat a speciall scripture : es . 54. vvhere the apostles ierusalem full of light is sent dovvne from heauen : vvith vvindovves of chalcedon : & gates of pearl . also the sardonyx is a nevv name geven to zabulon : as by s. iohn . and moses may surely be gathered : though one vvold think beniamins onyx should haue the sardonyx . but his ebreu jaspe calleth iaspis from zabulon . for beniamin must be the first foundation : vvhen ieroboam made ioseph lose dignity so chrysoprase is nevv made for nepthali . seing then the apostles the reapers of that vvich others sovved , treade most carefully in theyr steppes , even for the very syllables of the greke vvordes : and that for stones names : vve may be sure theyr disciples by theyr spirite vvold be as careful for phrases in the height of religion : for vvhich men be the stones of the sanctuary : and the garden of eden : nolesse then israel , vvhen king hyram vvas amōgest them in the building of the temple . the knovvledge vvhether the soule commended in the last breath to the hand of god , departeth from the myrie clay that is a precious poinct : and a speach of it sure among christians for an heavenly meaning , and nothing offensive nor envious in heathē eares , must be held as a treasure deeply hid in a field , neuer to deare : such is both iacobs speach and the speach of the crede , the first & last vsed fully in the same sense : that , vvhen ioseph vvas sold by iudah for sicles : & thought of iacob to be rent of vvicked beasts : & that of christ , sould by iudah sot mo sikles : & rent in hand & foot by vvicked dogs . yf your g. vvold take leasure to think but vpon this much : you vvould never more think of gehennaes hel : to burn in defense , that christ cōmending his soule vnto the father , had presently that lodging : but that his descēding to hell vvas in our later lāguage , ( later then iacob : at the first vse 1600. yeres ) going vp into heavens ioyes vnto the kingdom of heauen . next genesis , iob is the most ancient : vvho both lived before moses , & , as may be gessed , about tvventy yeare after him : liuing 140. yeares after his affliction : afflicted vvhen satan most bragged of general conquest . vvhich vvhen it vvas , god vvould most punish israel . but israel vvas most punished vvhen moses vvas born a redresser . vvherfore satans triumph & iobs patience then seem to haue shevved them selves . so iob shal be found to liue afore & after moses . he for his father abraham & mother ketura fastened in the house of god : & more then his cosyns eliphas isakides , & bildad , though of ketura : this iob disputing vvith four prophets : & being nere the leaving of this vvorld vvherby the vvorld to come should fitly fall into spech , should be the fittest to shevv the signification of sheol : specially vvhen god him self cometh moderator of the question & vseth the like term . iob speaketh of all men thus : that vvhen vve descend to sheol , vve come not euer vp hither : & our place knovveth vs no more . and he vvished that god vvould lay him vp in sheol : till his change ( in the resurrection ) should come : and he loked that sheol should be his house : & that all his hopes should descend vvith the beer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into sheol . he that vvould ouerreach iobs style should need vvisdome : as high as the heauens , deeper then sheol , longer then the earth , broader then the sea : & should need his vvisdom : before vvhom sheol is naked . and in speach of the vvicked : that as heat maketh a riddance of snovv : so doth sheol of synnets : he meaneth by his open speach , but theyr riddance hence : as vvhen he commendeth theyr outvvard prosperity : for childrē many , & lusty ; & for deliting pleasures , hovv they spend theyr dayes in prosperity : and go dovvn to sheol in a moment : and thus iob speaketh , to four prophets of terahes diverse families in arabia . and vvher god moderateth & mentioneth the vvorld to come , he sayth : haue the gates of death ben revealed to thee ? or canst thou see the gates of the shadovv ? that vvhich iob vvould haue termed sheol , the lord termeth death . and thus by iobs book the controversy is decided : in iobs tongue for sheol a lodging to him self and to all men . novv ther vvas neuer any book vvritten , since the pen became the tongue of a vvriter , of a more curious style then iob : in verse of many sorts : & vse of vvords more nyce then any greek or latin vvriteth : & for grammer hath more trickes & difficulty then all the bible beside : arabizing much : but fuller of ebrevve depth in language . god savv it needful to honour vvith a style of al ornaments the particular cause of iob , lest it should be despised or thought a fayned matter , and therfore gaue that book a more curious style then any other part of the bible hath : & such depth of skill in the tongue as no rabbin could be thought euer to haue such in the holy tongue . in such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety : vsed in such a company of the best lerned princes for so many ( all hauing the holy ghost ) that ever vvere in the vvorld : the prince of princes coming moderatour of the disputatiō so again the book of iob alone might fully satisfie your g. that you should chose a better theme for your martyrdom then to burn for gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the hell of our old translations , vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nere consequent , is often that vvhich vve novv call heaven . after iob let vs se vvher to descend to hell is vsed , next in time . in num. 15. the rebellious companies descended aliue to sheol , or hel : they & all theyr houses & substance descended to sheol . ther the matter telleth , that gehenna cannot be meant , but a destruction from this vvorld : as in deut. 32. vvher moses prophecyeth of the nations destruction & ieremy tvvice citeth his spech : hovv an anger kindled burneth vnto sheol . the next place of descending to sheol is in speach of anna samuels mother , hovv she greued long & greatly vvas avveary of her life , & at deaths dore : and sayth of the lord : that he causeth to descend vnto sheol , & yet bringeth vp again . the next descending to sheol is in davids tongue , in psal . 55. vvishing gods enemies a destruction hence . let them descend to sheol alive . the phrase shevveth that he looked vnto korah & his company , of vvhom , that they all perished for euer , none vvill soon determin . and that theyr bodies then vvent to gehenna : that none vvil say . in davids tongue for tvvo more the cause is clear : in speach to salomon for ioab : & in the same terms for semei . thou shalt not suffre his old age to descend to sheol in peace : and , thou shalt cause his old age to descend to sheol or hell vvith blood . but nether ioab nor semei died out of gods covenant : nether could salomon send to eternal destruction : nether vvished david that to his sisters sonns nor yet to semei . and these be all the places for 3000. yeares : vvhere descending to hell is vsed : none signifiyng gehenna , directly : but oftener by consequent that vvich novv vve call heaven . and that is most evident in holy ezekias : in a speach much like : i shall go into the gates of hell : & so forth as i haue printed in myne epistle vvhich you haue . ther ezekias hath other speaches vvhich make this phrase voyd of all doubt . so in ezekiel of a mighty kingdom , vvher all vvere given to death : vnto the lovvest earth ; vnto the sonns of adam vvhich descend vnto the pit often cometh the speach of descending to sheol , for open destruction by the k. of babylon in apryes dayes : vvher eternal destruction vvas dayly on prophane egypt : & ezekiel telling of descent to sheol once , tvvice , thrice four times could not prophecy any nevves : but that vvhich they had since the nation vvas . and so again one chapter of ezekiel , vvold haue resolued your g. yf you read it , ether in ebrevv or in greek , and made you clean of an other mynde . in the babylonian , soone after the egyptian fall the like speaches haue theyr euent . he vvas the day star : & exalted vnto heauen : but he vvas caused to descend , & his pride vvas caused to descend to sheol , vvher , as heauen signified not the propre heauen , as novv vve speak : nether doth hel meane the propre hel , as novv vve speak . and these i trovv be all the places vvhere the credes phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh in the scripture , saving for capernaum matt. 11. nothing to our question : vvhere gehenna is neuer in the direct meaning . so that all scripture refuseth to vvarrant you . and yf you search scheol alone , thinking to defend a nevv made phrase it vvil help you nothing . in these senses it vvil come : for the lovvest place or case in this life : in amos : yf they dig sheol , thence my hand shall take them : as yf they goe vp into heauen , thence i vvill cause them to descend . in the same tenour of speach david afore spake : ps . 139 , but that hyperbole cannot be applyed hither . like vnto that is the vvhales belly : a sheol to ionas : or the graue . but in ful privation hence it vvil signify death . & in the bodies case the graue , and corruption by the povver of death . in the soule the state of separation from the body : or the vvorld vnseene hence . dauid doth often take it for death : as in ps . 18. & 2 sa. 22. the snares of sheol , death compassed me about . there the matter telleth vvhat must be signified : euen sorovves neare death . for full death , for all the good it cometh it in psal . 89. vvhat man liueth that shall not see death ; vvho can deliuer his soule from the hand of sheol , or hel ; as generally cometh it in osee : chap. 13. i vvill redeeme them from sheol : i vvill deliuer them from death . that s. paul expoundeth to be meant of the resurrection of the faithfull bodies ; deliuered from corruption . and more often by much doth dauid vse the term for the godly then for the vvicked . so the term alone vvill help nothing . that in ps . 16. vvhence our contention began : thou vvilt not leaue my soule to sheol ; hath but this sense playne and comon : the vvorld of soules separated from the body . so generally the ievves agreed in that sense : that they held in s. peters time , and in the talmud still : that dauid died not : thincking that dauid spake of himself . s. peter graunteth that spoken of one vvhose soule left not the body to see corruption ; as dauids did by all graunts ; and shevveth hovv dauid spake of christ his resurrection . so 3000 turned to him . yf he had vvrested the text to gehenna : he had differed from their meaning touching the vvord . as death in the vvicked is eternall death : so euery term of their destruction , is eternall destruction . so sheol may be by a consequent . but neuer in speach of the godly : nor in the vvordes force . the seauenty translaters considering vvhat term in greek vvas fittest to expresse sheol the ebrevv , they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of greeks , for all mens comō case after this life . and for sheol , vvher they trāslate it , they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek term ▪ comōly . novv & thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death . & for the ebrevv term of death they have more then once : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dealing most suerly in the term as all heathen vvould soone conceave their meaning . so about 60 times your g. vvilbe found ignorant of theyr mind : & oftener of the ebrevv : of all those textes : of all the matter depending theretvpon : and of all the septuagintaes iudgment for greek vvriters betvvixt homer & menander , vvho seemed to learne of them principles of gods vnity : and better manners then he himself practised . of theyr age he vvas : and then vvere infinite mo grecians such as clemens nameth , vvho perished afore our tyme : but endured beyond the birth of the creed : vvher the penner vvould look to the septuaginta . so , as esay raiseth vp an infinite company from sheol to meet the chaldean , in like sort the septuagint vvill raise against you : millia quot magnis nunquam venere mycenis . let vs novv come to the nevv testament . there vve shall see that gehenna is vsed for your hel : for that vvhich you vvould dravv the king of glory into : & hades for the common death , and state after . vvhen the gates of hades shall not hinder the building of the church , vpon the rock vvhose vvork is perfect , deut. 32. vvhom peter acknovvledged to be the sonne of god : there that must be meant vvhich the prince of darknes the old bloudy serpent vvith seuen heads and ten horns vsed to hinder the buylding . but death by roman emperours vvas the instrument of his hinderance . therfore death so farr as they could send it is meant by the gates of hades . and so vvould any of ezechias kingdom or achilles souldiers vnderstand the speach . achilles shall speak anon in the greeks army . ezechias shall not dy vvhile esays 38. liueth : though he is novv in hades : vvith all the patriarchs : abraham , and lazarus , vvith lazarus marthas brother . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 cor. 15. you knovv is the holy bodyes lodging . as that apocal. 1. it . vvhich iohn feared : that of ordinary death : & so the ethiopian putteth death for it : & sheol , for , death . so vvhen the black horse brought famyn : the pale death brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenty : but hel of eternal sorovv vvas no nevves for the romane emperours : therfore not it , but hastened death in abundance is there signified , as comonly in the old testament in speach of the vvicked . peter and paul both citing the 16. psalm : & to no further death then that vvhich all must feel , tvvo such vvitnesses should setle the matter against the best renovvmed d. vvho though he vvere exalted to heauen : he should be brought to hell , in striving vvith such tvvo champions . and thus all the nevv testament vvith all that folovv the lamb on mount sion 144. thousand vvil tel that theyr harpes be tuned as the prophets : & none of them vse hell for a lodging , after our l : triumph against satan here , & telleth that having performed all that vvas of combat , he gaue vp his spirit vnto the father : vvher satan should never greve it , nor giue it a lodging . and thus for the phrase through the scripture : your g. hath as many adversaries as ever had any man : the sonnes of eber to every mothers sonne : as by records vve may vvell iudge of the vnrecorded seing all recorded be vniform . novv yf your g. think good let vs examin the vvhole tenour of moses speach for the vvorld to come : hovv he hath no term for heaven nor hell : as you term hell. yet maketh the cause more plain , then terms vvould in mans speach . in leviticus cap. 26. vvhere he telleth vvhat recompence shal be for keping the lavv : & vvhat punishment for breaking of it : there life eternal & heauen : ther death eternal , & hell of late language vvere to be named , yf at all , in the lavv. but ther silence is for that tenour : therfore it vvas to be , equally , at it is , in all the rest of the lavv. there , for keping the lavv store of fruicts : peace and victories , encrease of children vvith all plenty is the revvard . lastly cometh the sound revvard : that gods tabernacle shal be amongst his people : and his soule vvil not loth them but he vvilbe theyr god : & they shal be his people , here is life euerlasting , in that they , being surely in the favour of god , are for euer in the favour of god. on the contrary side : for breach of the lavv : open punishments vpon punishments : and lothing from god is propounded : such as they felt from chuzans dayes vnto bel-esh-zars death , still as they fell to idolatry . and this is the tenour of moses . so for the gospel : he shevveth that adam , & all his , shall dy : & that the redemer shal be pereed in his footstep , by the serpent : & shall bruse to povvder the serpents head . vvher vve see that he shovvs hovv matter opened here shall fully cary a victory , vvhen the percing of the foot is gone so far as it could greue . the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated ps . 89. svvetly loking back to gen. 3. & forevvard vnto mat. 27. that vve should not look as papists do : for alteration after the first passage hence . by this doctrin the ievves concluded soundly that all vvho died holding the covenant , still they dvvelt in gods tabernacle : and vvho so dyed in contempt or ignorance of it ( as all vvho despised to go into the arck ) all they perished for euer : & became spirits in ptison . novv the prophets vvho shevv that the lavv is performed in christ they turn all these phrases vnto the gospell as amos in his conclusion : & as david ps . 67. vsing the high priests blessings vvordes : cited in paules salutations , & as ieremy , often telling of god being our god , cited syllably in the apocalyps . novv as the performance is in this vvorld , & vve must be victors in gods full favour here , that death should be but a passage vnto life , so christ vvas to performe absolute obedience through all his infinite suffrings in his vnspeakeable feare , sorovv & panges , being amongst vs , vvher satan reigneth : vvhere vve might iudge , & beleue . and so the ps . 22. declareth his sorovves : and triumph , at his departure from vs. god prouiding in the best ordre for vs : that the vvork of our redemtion should not haue the last act in gehennaes darknes : such as could never haue bene penned to adams sōnes . here i may record a vvofull matter of a learned ebrevv : vvho coming vvithin a step of christianity fell back to gehenna through your opinion . and also i may vse a litle digression to call you to better attention : and regard of your cariage . isaak ben arama is that ievv . one of their best learned , of all that commented vpon moses : and vvho condemned all his ovvne side , that since ierusalem vvas destroyed , they are void of all comfort in their meaning of the prophets vvhile they look for a third temple : vvheras god presently despised both tabernacle and temple to shevv that he vvould rest onely in christ : as s. stephen vvitnessed . this learned ebrevv seing in leuiticus 26. the continuall curses for breaking the lavv : and the stories plaine through all their ages till they lost their kingdom and found slavery in babylon : and no comfort touching those times but repentance there , to come home , as daniel shevved : and then a promise of christ : ben arama seeing this , cannot tell vvhat to say for his ovvne side . then he cometh to vs. and saith that christians from that text accept the justice of iesus . as both the prophets afore the captiuitie david , hosee , ioel , amos and ieremy , and after , daniel plainly , ioyne christ his saluation vnto leuiticus in that place . this being layd dovvne of him ; then , from your store he bringeth a matter that ouerthrovveth all the good , thus : but , saith he , the christians say that their iesus vvēt to gehēna and fetched thence all the fathers : and that none vvent to heaven before his death . but that cannot stand vvith trueth , that the prophets abraham isaak and iacob and moses should not be vvith god. thus isaak ben arama , through your gehenna found gehenna for himself . vvheras in trueth the fathers vvere in inferis , in hades , in sheol , and are yet , by the old latin , greek & ebrevv : and by nevv ebrevv in paradise : vvhether at the first they vvent from this vvorld : as i touched , afore . the cursed vvorld that sought diuinity from bare latin , and mistaken greek , not knovving hovv sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inferi is heauen to the faithfull , brought a cancre vpon all our faith , and such roots of bitternes ▪ that the comonaltie is infected , and the moistened is accompanied vvith the dry . novv my l. vvhat gain can your g. have in deceaving all the realm to bring an heresie papisticall into the creed ? every syn findeth iust recompense : and to thrust into faith an heresy that is a great syn : vvherfore all that you deceave must feel the hand of god. vve haue bene plagued enough alreadie , in that , after more payments for defense of the gospell , then have bene gathered in five hundred yeres ( as my l. treasorer vvas told ) yet at the spittle as i shevved your g. tvvelve in a cōpany said that vve vver never in such pitiful days for vncertainty in religion . i dare charg you that if you had lerning & favour of the trueth that had ben comon ouer england vvhich is famous in constantinople , that the q ▪ scholers for clearing the bible more then it hath ben this thousand yeres , might be no small hope for benefiting all christendom : & vve should haue bene farr from such lamentations . one learned man in your place might sone make the bible as clear as any other book . though your bare latin studies vnable vvhiles you live to go through the first chapter of the nevv testa mēt , vvould but deride such a cōfidence . you that could look vpō the little book of scripture concēt , & see in the preface noahs families frō heathē & say that the vvriter troubled his head vvith questions trifling & vnprofitable , shevv that you come x x yeares studie too short to iudge of that paynes : to knovv hovv & to vvhat infinite vse the heathē vver brought vvitnesses through all the bible . let me aduise your g. to ioyn vvith the trueth : to pity your ovvne soul first , & aftervvards others deceaved by you : and be not of theyr number vvhich had rather ( as d. deny vvas knovven to say ) go to gehenna and dravv the people after them , then be knovven hovv vnlerned they are . i dare tell you that you knovv not one letter of that study vvhich d. abraham ruben the ievv vvould require : not one letter , to tell vvhether the characters novv , vvere afore ezra : in vvhich poinct yf you missed you maymed all the cause . and ful many an hundreth thousand opposition vvhich you knovv not must be vevved in mynd for doing him good . oh that a lerned man vvere in your place : to keep this ievv from gehenna . & by him ful many a thousand . he is thought by the ievves of prage to be one of the lernedst ebrevves in the vvorld . a copy of his epistle printed vvas sent frō basil thither by a ievv : and they think that he is surely turned by some things of myne . but of this i am sure that yf i should handle the descent to sheol in your meaning , or vvith m. lively teach that the ebrevv text is corrupt , i should hinder more then build . vvherfore i must first dravv you from your gehenna : & shevv m. livelies vnsetlednes before i can do any thing aright for this ievv . but my digression may not be too long . & of m. l. at better leasure . novv i vvill returne to shevv more largely that vvhich i touched from leviticus : & to resume the vvhole question hovv in all times men looked vnto salvation . let vs then consyder the bible throvgh quite , for the redemtion & the vvorld to come : hovv the prophets spake of it . vve see that adam vvas made a king on earth : that he lost al by his carelesse dealing : that christ by his infinite feare & heedtaking destroyeth all satans vvorks . this much moses shevveth in a sort not hid . hereupon cometh by consequent , a resurrection to adam : & a nevv vvorld vvher hee should have a nevv paradise . but this vvorld is by adams trespas subiect to vanity : that the vvhole masse trauelleth looking for liberty vvith the sonnes of god. and for christ no afflictiōs at touched but such as he might feel , vvhile he could feele the sores of brusing his foots sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the vvhole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adam knevv that satans seed vvould as vvell perce his hāds : repressing all his steps & vvorks : and that christ must be buried & laid in the dust : & that all the victory for the vvorld to come , must be vvrought in this vvorld : that here the prince of this vvorld should leese all that he vvan : & in this vvorld the kingdome of heauen should bear open cōfession . here adam might see that christ his vnspeakeable fear , had sad heauines according : heavynes that adams sonnes so despized the king of glory : heavines to see that they vvould perish for ever : heauines that in this vvorld they vvould haue his blood for ever vpon them : heauynes in highest measure that , ( as es . 53. telleth ) god casted on him the sin of vs all : that the soules case not the bodies , and thought , & accompt , & feeling for soules caused such sorovves as ps . 22. being most pathetical , could not vtter : vvith ps . 55. & the 69. in the highest terms of sorovves that euer could be vttered . nor esay the most eloquent oratour in ch. 49. vvhere christ sadly lamenteth hovv , to many his labour vvas in vain , & he should be the despised of all soules : & the abhorred of nations : & in ch. 50. though he had the onely tongue to season speach & silence , he must give his back to the vvhippers : his cheekes to the buffeters : his face to the spite of spitters : & seing that in all this they vvould not consider , but lye in eternall sorovv : he that loued man , and euery man more then all the vvomen in the vvorld loued their ovvne children , must needs haue infinit pangs for their destruction . all these prophecies conteyned not more then adam might see : nor other many : & speciall , esayes ch. 53. an abridgement of s. matthevv : but adam had not one vvord of going to gehenna : but your holding of that vvill proue that you neuer examined vpon vvhat speaches adam held a iudgement for bliss & curse , to the children of god the blisse , & to the serpents brood the curse in the vvorld to come . thus i trovv , your opinion tha christ vvas to go to gehenna , vvil be out of adams diuinity : and be found to flovv from the serpent the father of lies & the murtherer . adam knevv the eternal loue of god : begōn here : & cōtinued for euer : & knevv suffrings in this vvorld tokēs of blessings for the vvorld to come : but for suffrings to the soule alone out of this vvorld , to vvin iustice & victory against satā , that iarreth frō all adās diuinity : vvhich must fall vvith in vvords told in gen. 3. vpon vvhich ground all further diuinity story is built : as adam knevv that particular ages should haue more seuerall remembrances but all to his sum of faith : so all sacrifices , noahs , abrahams , mosehs , signified a iustice vvrought in this vvorld : and none could signifie a gehennean lodging . nether abel crying after his death , nor isaak in a similitude receaued from death : nor the scapegoat or birds loosed , nor any thing in all sacrifices euer could signifie a going to gehenna : seing it standeth vpon , not a phrase or any one term : but a generall rule : that all are dead in adam ; and yf they hold not life by christ , they abide still dead in their sinnes : slaues of the serpent : partakers vvith him of infinit vvo from god. where moses saith ; i kil and i make aliue : in that one place abenczra vvould haue the resurrection in open phrase to be taught . diuinity vvill suffer it : but a saducy vvould not so take it : for the vvords may be taken thus : i keep aliue some , vvhen i kil others their equals in vigour . the tabernacle of this vvorld , & of the angels vvorld : and the high sacrificers blessing these conteyned a dvvelling vvith god vnlimited : & therfore eternal : and life in gods redemtion vvas vvithout limitation : as , death , in his anger . but for hell , a place of deuils : that mosehs grammer vvil neuer afford you . as neuer heauen in propre term , for soules ; though by consequent the godly naming themselves pilgrims here , import they looked for a citie vvherof god vvas the builder . so a better case is collected , by consequent of matter , not by direct term of heauen . it vvilbe thought strange that your g. a d. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these groundes for diuinity . novv let vs behold the prophets , the historique , & the other , the commenters vpon lavv & story . for iosua , iudges , samuel , & the kings , abigaels speach to dauid , that his soule should be in the band of the liuing , & eliahs taking vp : the one for phrase , the other for action are holden the plainest for heauen . yet some turn abigaels vvords to a safety in life , through great dangers : vvhere saul & his should shorten their dayes . and it is sure that she spake in that sense : that she looked for him to become king : & vvould not be teaching a prophet assurance of eternal life : as bringing ovvles to athens . the ievves of true religion appearing thrice a year afore the face of god , knevv that vvhen this tabernacle vvas dissolued , they should haue a dvvelling in the heauens : but so spake that the vvrangling heathē should not stumble at their paths . in 2. sam. 7. the kingdom of christ altogether taught of life eternal : though the speach to this day is taken of ievves for pompe here . when the ievves open policy vvas dissolued then daniel in most plentiful sort openeth the spirituality of christ his kingdom : hovv his enemies vvere cast into fire burning vvithout limitation , that is for euer : and vvhen he shevveth that antiochus epiphanes shall beeeaue the ievves of earthly comfort , then most fitly he comforteth them in the better resurrectiō , such as resisted him : & so s. paul to the ebrevves mentioneth those affaires : as daniel stood most carefully vpon the story of antiochus : to let all vnderstād the last affliction of gods people , before the coming of christ . but daniel hath no term for soules distinction gon hence : & he shevveth that christ being killed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not letting death season vpon him but riseth , so doth bring in eternal iustice . your gehenna came neuer in his mind . the angel sent from heauen spake vvhat he penned : & the angel knevv that god ordeined a more certain course , for ease and clearnes of saluation , then to ty soules to beleeue a iourny of a soule , to vvork merit in darknes among spirits , vvhich iourny no pen could cuer tell , nor hart conceaue vvhen it vvere told , vvhat he should do ther : or hovv he could suffer there : or hovv the body should vvin by the soules pain vvithout the body . and thus vve see hovv through the prophets they vvere taught of redemtion . and in the nevv death & resurrection very often seen . but no going to gehenna . yf i vvrote but thus much the cause vvere fully concluded against your g. yet for all plenty of store , i vvil ioyn vvriters not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allovved for so much as i bring & much more by the eternall spirit : and therfore may go vnder the former title , of serching the scriptures and the holy doctrine , for heauen : the rabbins inuenting of nevv phrases for to expound the generalty of sheol & the prophane greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hell. thus the cause vvilbe so handled that futher kindes of studie can not be required . for all the nevv testament is either from the old , or from the rabbines , or from the prophane greeks . and vvhen it is made vp from the old testamēt , either vvhē the apostles translate of them selues , as they do ful often , by prophane greeks language , or cite the septuaginta , vvhich borovved their vvords from heathē , in both kindes the heathen must be looked vnto . so much is void of controuersie , that so far greeks must be regarded . the septuagint is of so great auctority that for the main poinct of saluatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to end moses lavves , that is cited vvhich is far of in ebrevv : & this could haue no auctority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holden prophets scholers . and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the vse of the term . as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō ps 110. ( vvhich greek stile the holy ghost for that ps allovveth at the least in tvventie parcels ) ecclesiastical discipline is cleared exceedingly . but of the 70. i haue little novv to say saving for inducement to moue the vnlearned & vnstayed to think better of rabbins for many things , and of prophane greeks . the very septuagint vvere of the ancient rabbins , & others of holy faith as symeon the iust . luk. 2. and others of great learning : as gamaliel , and the chaldy paraphrastes . none but the senseles vvill despise such . for the rabbins the most learned ebrevv doctors , this much is famous ; that against sadduces , that denied the resurrection , and relyed in pretense vpon moses vvords , they from moses matter & assurāce of doctrin invented very profitably these terms . the vvorld to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the day of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gehinnom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the valley of hinnō . the iudgemēt of geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these vsuall in zohar . the second death . onkelos deut. 33. ap. 20. the garden of paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the tree of life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and a feast in the vvorld to come , in the chaldy of iob. and in the lavv & prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol conteyneth all these states being vnfolded . and because the sadduces admitted but the lavv ; as the doctors comō places also reduced all vnto the lavv : the godly doctors termed all the holy books the lavv : saned . fol. 92. and so the the term lavv is vsed in s. iohn . 10. & rom. 3. and for the comfort of the godly , that they dy not , but pas from death to life , they called dying a deliuerance or setting free . as in zeror vpon ex. 17. iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence , &c. phil. so s. paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriaque hath the rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very lernedly . and all this vvas bred for distinctiō of matter about sheol : because the prophets comonly vsed comon terms of the vvorld ; that the vvicked , as all be at the first , should not be trobled aboue their reach . novv he that thinketh that sheol signifieth gehenna more then heauen , vvilbe ignorant of all this , & in a vvorld or cimmerian darknes , or aegyptian palpable myrknes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and infernus or hell , for it vvill as vvell catch a d. in babish infācy for diuinity . and this much for the ebrevv doctors fom vvhom the apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them , othervvise vnexplicable . novv let vs consider the heathen greeks , as the heathen lend the apostles theyr vvords to teach them life : and as the prouidence of god vvas vvonderfull gratious in giuing to macedonians 300. yere raign ouer 72. kingdoms in the north , & in all the south ; that from the vvest , greek should go over all the vvorld by the apostles tymes . and before great alexander god gaue grecians such svveetnes & vvhitenes and vvittines of speach , that to this day , they beare svvay over the vvorld : & . vvere still specially studied at the first over the vvest . such as knovv not their vse for the tabernacle of the nevv testament , vvill build in quirks of latin distinctions , being as silk vvorms thred vnlavvfull , as from vnclean vvorms . the vniuersall concent of a tongue spred ouer many nations , & the chiefest and most ancient next the ebrevv , ancient vvith the eldest bred at babel , & largest in vse , such consent and concent vvilbe holden of force vnuincible : against vvhich yf the creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peruerting of an vsuall term had more hindered then any difficulty in the mysterie of redemtion shake avvay the careles & contemtuous . as to speak in a language othervvise then any that euer vsed the language for an hourely matter , that must needs argue the full extremity of all badnes and brainles folly . amongst greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all greek popular maeonides that best knevv the old greek of all countreys of cittim , & elisa , & hath bene follovved vnto the apostles age , and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as i counted ) & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & infinitely , this old poet is vvorthiest to come first . and in him old nestor 90 y. old , vvho vvould , setting curiosity aside , speak in simple antiquity . from his mouth flovveth an oration svveeter then hony for this matter , for he hath the very phrase of our greek creed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus he speaketh before the nobles of graecia for the comon passage of the vvorld , in souldiers slain : iliad . eta : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . warre shed their blood : but their soules be gone down to hell. old nestor speaketh as iacob , iob , anna , dauid , ezekias , the comon terms of death . and yf the church of pylos had vsed his phrase in any other meaning , yong mē & mayds , old men and babes , vvould continually haue stumbled to more danger then vvant of battlements to the rooff of an house , & vvant of couering to a vvell vvould haue caused in iudea . and he that commaunded plain matters of comon discretion vnder then requireth greater heed-taking for soules , that no pachadh , ●or pachath as esay and ieremy speak : no grin nor spring be ●ayd in soules vvay : nor any thing spokē in corners of speach vvher the simple vvould trip and be entrapped . i commend not our doubtful vsage of hell : but seing a thing don cannot be vndon , i shevv that the trap must be looked vnto . your g. vvho say the q. vvill not haue the translation amended , as though the realm had giuen her auctoritie for atheisme , your g. must ansvvear , vvho your self being entrapped vvill burn to entrap others , you must ansvver for the cōtinuance of the stumbling block . and but that you hould back from the learned nobility 400 epistles , as though your bare latin vvere comparable to all their lerning , or your care for the realm comparable to theirs , so many nobles had removed the blocks much avvay by this time : & they all vvith all their attendants vvould haue persvvaded or suaded at the least not to sindge any more for love of gehenna to be a lodging after a soule is commended to the faithfull creator , then ananias , azarias & misael , lost of their hayr for the idol of chaldy religion , against vvhich not for vvhich they gave their bodies to the fier . and thus yf you vvill try lerning by antiquity old nestor vvill tell in vvhat sense argiui vvould vnderstand the creed euen at the first sight : & befool the penner yf by any other sense he laid a snare vnder terms of a knovven & solenne meaning . novv that one svvallovv make not a summer : you shall haue more not svvallovvs , but soules svvallovved of death in this phrase . andromache hectors vvife & s. paules cuntrey — vvoman of cilicia , she speaking of her seauen brethren kild in one day by achilles saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as tarsus spake greek so did the rest of cilicia , or at the least fomer knovving all their maners of tongues vvould bring for a q. the chief dialect : & yf s. paul had sent thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense , the vniuersity of tarsus ( great lernd thence arose ) vvould haue said : athens had not so great occasion to say that for the resurrection you brought strange things into their eares : as vve have for your article of going to liuels lodging : vve speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy . are you appointed to teach vs nevv greek ; and to build a nevv babylon . our mindes may admit nevv lavves ; but not nevv languages . to this absurditie your g. should bring the holy apostle ; vvho yet knevv tongues better then all corinth , & greek , excellent vvell of a child . and he that knevv hovv milk is for babes , vvould neuer giue an article of plain vvords for a meaning neuer heard , and vnpossible to be proued : and neuer disputed in scripture . novv for tro as or tiras , hector to his vvife speaketh of the phrase more fully , vvhen she desired him not to hazard his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here tiras nation speak , that all once come to the vvorld , must be sent or go to hel in the creed term . and maeonides him self , he spake in the same sort of hectors soule : vvhen achilles killeth him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his soule fleeing out of the body went to hell. and this cometh in homers ovvne phrase : vvherin he cōteyneth the maner of the dialect of smyrna , rhodos , colophon , salamis , chios , argos , athenae , vvhich all chalenge him to be their countreyman . novv the revelation had made smyrna astonished , yf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben in any other senses then homer and their countreymen spake : as the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 later , shevveth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteyneth not a more greuous state , but the later terme expoundeth the former : and in your g. greek smyrna had ben at the vvittes end . but in homers language and the apocalyps style they vvould assure them selves of a fixed sense , for a soules leaving of this life , and having a continuance in the other vvorld : even as orpheus hath it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and archilles in phthia speakes in the same tenour , a patron of playnness , vvho hated a man like the gates of hell , vvho vvould have one thing ready on his tongue , and an other closed in his brest : thus he speaketh , as for s. mathevv and ezekias . i did glance at the matter before . thus tethys sonn uttereth his plain hart : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparing homer vvith the bible , vve may see that to be most true vvhich the talmud and talmudists cite infinitely , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lavv speaketh according to the tongue of the sonnes of adam . novv if the penner of the creed had gone from the maner of all the bible and of adams sonnes , it hath ben a cursed vvork . and thus homer telleth vs of a great part of he vvorld : vvhat they vvould say ought to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yf the teachers meant plainly : as they must do yf they came from god. vve may here a litle digresse to other nations , and the ground of divinity , & after come fresh againe to homer , & his folovvers . the aethiopians meaning i shevved from their translation that they put death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sheol for death . and so did the 70. in es . 28. so all the south about the apostles age ( of such great antiquity they hold their translation , and part to be the apostles ovvne vvork ) all the south , all of the old vvilbe against you . as for the syriaque they take sheol stil as the ebrevv , & in their tongue our l. spake , & it is the tongue only vvhich the nevv testament calleth ebrevv . though academiques call the prophets tongue by that term . so our lords example , vsing syriaque as the vvorld then did vse it , shevveth that his apostles vvould vse greek as the vvorld then did vse it . as vve see not onely for vvords but also for matter that they never give any lavv for maners but agreable to the heathens native light planted in their harts at their coming to the vvorld : kindling that vvhich corruption had quenched ; & so their terms for vertues and vices they take them from euripides , plato , aristotle , demosthenes & such , & not a litle from homer . and for faith , s. paul telleth touching his difference from his nation that it stood then onely in this , that christ vvas to suffre : and being the first that riseth frō the dead , should shevv light vnto the vvorld . this he maketh his difference from the nation . all other poincts of divinity and the ecclesiasticall discipline terms , i dare vndertake to shevv from maymony & the tvvo talmudes : even the phrase of loosing & binding , in the making of a d. absolute by the sanedrin , vvith imposition of hands . so the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their ordinary for the bishops of every congregation , infinitely vsed . as the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s. paul is iust as in the 70. in moses , the kings , the prophets and nehemias , aud in ester in some editions : vvhence your g. should have fetched the signification of it . and as our l. repressing the sonnes of zebedy , deeming that his kingdome should be vvordly , telleth the difference , that kings of the vvorld commaund vvith absolute authority : dealing in plain matters knovven to the natural man for comon profit : but they his scholers to teach divinity should be servants : dealing in matters beyond comon affection or the natural mans reach , & hardly taught vvithout infinite service and patience : vvherin as moses and paul compare themselves to nurses cherishing the children , so all divines must be servants carying by doctrine vnto christ , and not by cerberus iaylourship make themselves slaves of satan , pharaohs over israel : and not the horses and charets , in eliahs sense ; so also the ebrevves have the same very phrase of service , in all that governed in divinity ; and namely of moses : hovv he spent 40. yeares in pharaohs court : 40. yeares in sheepheardy ; & vvas a servant to israel 40. yeares : shemoth rabba , in like sorte d. kimchi vpon 1 chron. 24. shevveth that david might not appoint one of the sacrificers above an other : not so much as to appoint vvho should be first ; but committed the lots to god. and the high sacrificer had no auctority over others by his place : not so much as to be of the sanedrin for his office , vnlesse further lerning did commend him . and as s. peter commaundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ther is an expressed lavv for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seniors in these vvordes , in maymony tom. 4. haleca sanedrin per. 15 fol. 247. of the later editiō & lesser vol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so yf your grace vvould knovv vvhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and vvith conscience have handled the matter , you might best have knovven yf you had framed your study at the first to the ebrevves maner : to have knovven moses languages , and the hebrevv doctors calling of him to comon places : and hovv all the nevv testament is framed to those comon places : & vvilbe never othervvise so clearly vnderstood as by that course : being bent to allovv the former good & to dash the traditiōs popelike of the pharisees . the greek tongue vvould have told you , even in the first chapter of genesis in adam before his fall , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified not a tyranny but a most lavvfull & synles government : and again , the ps . 110. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherof are cited aboue 20. times of the holy ghost in the nevv testament , vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of christ . the greek tongue vvould have kept you aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. mat. 25. that they are all one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk 22. 25. in the greatest benefactours and enrichers of the kingdomes called for theyr desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the people , rejoycing in theyr government : and the rule or canon that sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. paul 1. tim. 2. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ester ) this vvould have kept you from perverting the tongue , and marring all divinity & discipline . you feign that our l. condemned heathen rulers . mark vvhither you rush . so the zebedeans should have no represment : but all might hold the iudaisme of rambam tom. 1. fol. 50. that messias kingdom shal be pompous in israel : so our l. might by heathen lavves have bene blamed fully : vvhich god forbid . so the iudaisme that israel might obey no king but of israel , had bene confirmed by the gospel , against rom. 13. so all kinges should need a pope to overrule them : so our l. should have made a lavv against comon experience : vvhich hath gods auctority . see then hovv you run : missing of the ground : not knovving the greek tongue by vvhich the nevv testament must be expounded : ( as all ievves vvill graunt & require for the vvords ) & for matter may in no case bring any nevv article : but as paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dan. 9. most exactly translated , in his article of difference having the exact propriety on his side : so still articles of the creed must haue such exact playnes that all vvicked may knovv vvhat they mean no lesse then the godly : and all godly children seaven yeares old , may clearly take them in the right meaning . your g. is blamed in print , as i vvrot vnto you , in this case vvhich i vvill shevv briefly . a certen learned man , better learned then yourself , as it seemeth by his overreaching of you , vvas greatly grieved , that you played the rex in taunting of him , and yet not the rex properly : fatherly mildnes should be in a king , and all modesty : you vvere to sharp vvith him vvithout reason in checks as he thought from your ovvne auctority . thē he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then you replyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government : thē he rejoyned that of christ it vvas spoken in the ps . 110. and he hoped that you held him to be no tyrant . your rebutter vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus . and do you allovv the 70. greek ? good my l. dare you dissalovv that psalme for greek , vvhose very syllables the holy ghost citeth to the ebrevves to dravv all unto christ , & in the gospell in parcels & times above 20. at the least ? besides my l. many an hundreth thousand times doeth the apostles style expresse ebrevv in the 70. peculiar maner : that you can hardly find five vvords together vvherof four be not in the 70. and yf the 70. greek be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvhence vvill you expound the nevv testament . thus your grace befooled the very rock of our salvation , and vvere accused to the lords for vvorking the eternal shame of our nation . yf the papists charge vs that the chiefest preferred scholer in england knovveth not one line of the nevv testament , nor one vvord from vvhat auctority to vvarrant a translation , vve may be thought the most brutish & senseles of any nation vnder the cope of heaven . and dare you burn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that gehenna is meant by it : not knovving the sepuuagint : and lesse heathen greek ? it is no marvayl that you accused my studies to the q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seing you have no fansy to any greek in the vvorld : that for greek or ebrevv can not speak to one vvord of either testament , by former greeks , & auctours authentical to ievves , vvhat may constantly be affirmed these four vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lord vvhēce vvould you expoūd them . the general greek by peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propre tenour of meaning , so that general greek must be knovven , and yf in heathen sense it can not stand , then the 70. and imitation of the ebrevv phrase must be considered . and the grace of a vvitty vvriter handling matters of diverse kindes , standeth , ( in plain matrers ) in equivocation of a term serving all his purposes . so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhether generation , or kindred , or story ought to be meant , the matter vvill tell . neyther the house of salomon nor the house of abiud belongeth to the generation of christ . neither vvas that s. mathevves purpose but he shevveth frō vvhat old promesse from god to abraham to give him canaan david vvas a king there , and salomons house : and the enheritance came to christ ; vvhom herod therin feared : and therefore sought to kill him . and to that end he shevved the roll of the kindred , not of the generation of iesus christ . the speach serveth most vvittily also as a proposition to all the gospel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth story . vvithout the 70. these four first vvords could never be vnderstood . so your g. vvould make our nation a vvonder of the vvorld , despising the 70. vvhose skil for applying heathen greek first to ebrevv true divinity all the vvorld admired : & the holy ghost through the nevv testament continually celebrateth : that vve have a threefold thred , the nevv testament , the 70. & the heathen . and he that cannot handle all these three is not fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here i appeal vnto al the realm hovv fit you vver to repressmine epistle for translating the bible ; vvho your self knovv not so much as one vvord of the greek testament , frō vvhat auctours it hath certenty & lesse in the old . but i vvill novv leave both testaments , & regress to the creed , penned for the simple heathen in the very phrase vvherin they nourished the immortality of soules in mention of death , that men should not be thought to dy as horses : but to have an other vvorld : hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creeds phrase vvas infinitely in speach among heathen in the septuagintaes sense , & the rulers of divinity : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the vvorld of the dead , vvher immortal soules cōtinued . in homers odysseâ in lambda vve have a vvhole book for the vvorld of soules vntormēted , but continuing togeather . in the fable the substance of trueth must be imbraced , that iapetionidae rightly taught the soules immortality in an other vvorld called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & termed death , to the soule immortal : a descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell. thus of tiresias vlisses vvho vvent thither speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule went into a chamber within hell. and the mother of laertiades geveth him a general rule that vvhen bodies dy , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of oedipus mother he sayth , hovv vvhen she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so agamemnon complayneth that clytemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvould not so much as shut his eyes vvhen he vvent to hell , to the vvorld of soules . in the same sorte aeacides spirit asketh vlissen hovv he durst come to the vvorld of soules , to hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this distichon standeth as a dictionary for hades , vvhat place it is , against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone , it hath bene a skoph to hellas , and had hindered all the proceeding of the gospell . but the creed vvas penned vvith all circumspection : that vvhen some arian objected basenes that christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gregory nazianzen ansvveared that thence he brought soules to the body : but they vver just soules : therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules , vnjust and just . and so eustathius bishop of thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the lot of all that dy , admitting homers phrase ; on vvhom he commenteth hovv all greeks after him speak in his kind . and this much for homer : of others the rarer may be cited : the comon are in all hands . anacreon hath not much , yet he hath in comon ra●e : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as in melanippide god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop of the immortall soule : so ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for love of painful vertue achilles and aiax vvent to hell. litle of sappho and ibycus , as of the last cited , came to our age : a fevv lines : yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end : both vvorst and least fearing punishment . tragiques are infinit in this : and euripides beginneth here : defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his very first vvords : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and lycophron that of purpose studied for hard langage , yet here in he could fayn non , but must take for the vvorld to come , the comon : and in one tragedy ten times runneth on hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for athenaeans comōly , their epigram of 4000 slain vvil serve , for isaeus , aesch . dem. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they made hel their common game . by hippocrat . cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for the septuagintaes age menander telleth hovv greek vvent then : vvho thus speaketh of the dead to comfort one mourning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense plutarch fitly ioyneth aeschylus vvith an other . aeschylus sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men are not well aduised that hate death : which is the best medicine of all euels . in plutarch one ansvveareth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , o death d of physique come . for hell is the onely hauen of the earth . having haiden my helper i feare not shadowes . for further auctors extant in plutarchs time all of one mynd , plutarch comforting his frend vpon a godly sōnes death , that he vvas in hell , & therfore in good case , and citing pindarus , plato , & others many , and as to one of hys mynd , for the term hades he may be as an vvhole library . and for plain sayings that they meant ioyes of high degree to be in death pythagoraes golden verses conclude that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same vvas their general opinion , and not propre to the samian philosopher our old cantabrigiā . sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is better at case that is in hell , then sick past help . the same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead . and so spake latins . scipio vvent by tully , as all , to inferos : yet had his place in heauen . leonidas in herodotus harting 300. against xerxes army , told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud inferos , by tully . the argument aymed at a better case . novv hovv did the heathen term the place of torment ? for that , plutarch citeth plato : & he , homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the iayl. homer is vvonderfull herein : & teacheth that our old father iapetus very carefully deliuered to his posterity the true religion , of the creation and of angels fall & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin deceauing man. and it is no lesse marueyl that the holy ghost by s. peter calleth homers vvords from the fable vnto iaphets trueth . thus iuppiter threateneth his angels disobeying , to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the comment ry & prose term , black tartarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will the disobedient into black tartarus cast where ther is a black dungeon vnder the earth . wher be steel gates : and a floor of brasse . as far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades as heauen is from the earth . so the prison is tartarus : the rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chain that can hold all nature fast , is in homer , in the same speach . vvhen s. peter telleth hovv god condemned the angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh all the vvords from homer and his prose commentary , calling the fable to an old trueth . and seing the highest so cometh dovvn to the capacity of greeks dravving them euen by their fables phrases vnto the trueth : vve may be sure he vvould neuer thrust into the creed , a speach against their vniuersal iudgement . none may say that the h. gh. knevv not homers phrase : and reason telleth that profitably his place is touched , and nothing falleth out by chaunce . therfore s. peter vvas directed by gods vvisdome to temper his style to the heathen capacities euen in their fable : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in plutarch : fables touch the trueth . so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syn : she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sin , the eldest daughter of the spirit , maketh all men sin . and in this speach agamemnon confessing his sin to achilles , sayth that not he but sin vvrought achilles iniury . in lydia the poët lerned ebrevvish greek : and much matter harping vpō trueth . the heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented : but that god keepeth them in chaynes of darknes by his povver , their ovvn speach vvould soon make them vnderstand that . the rabbins from the creation-story speaches before all ornaments came to be made , vvhen yet darknes vvas vpon the deep , call the place of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the graue is also called by that , once in paul. but in speach of the damned & of soules , it signifieth the place of torment . as in zohar . gen. 1. v. 2. the ievves so spake , the deuels vsed the same term luc. 8. 31. vvho desired the lord that he vvould not commaund them to go into the pit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the syriaque folovving the rabbique term . and in papistry dravving to the lake burning vvith fier and brimston , as dauid ps . 11. closly noted from gen. 19. eternal destruction , the keys of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a speach allovved by god from the comon maner . vvher this abyssos or deep pit lyeth , ( that they lie in a deep dark fiery dungeon , and yet are sene of the holy ) vvisdome forbiddeth to serch . the ievves from esays last verse , place it in the high , in cether malcuth , page 11. vvith astonishment at gods counsell , that ioy & torment should be so near in place . the phrases of abrahams bosom & the epicures flames are in the same tenour : luk. 16. and so in ap. 14. all that haue the mark of the beast that pretendeth the hornes & auctority of christ they shal be tormented in fier & brimston before the holy angels & the lamb. novv vvhosoeuer vvill burn in defence of this position . the humane soule of christ vvent to gehenna , he therin hath the mark of papistry : therefore , yf he burn for gehenna he shall burn in gehenna , and before the throne of the lamb for euer & euer . vvhere torment shal be , i determin not , nor your g. i trovv . and that is no part of our difference . but i novv dispute onely of the speach . your g. seeth hovv god speaketh , as greeks & ebrevv schoolmen , that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could euer haue taken place : yf none might deale vvith ruling for diuinity but such as had spent their age in the tongues of both testaments : vvhose paynes vvhen bare latin can persuade princes & counsellers that they be but fansies , & curious quirks , it is no marueyle yf such turn auctority against the fayth vndertaken to be defended . and novv i vvill make an end. i haue shevved hovv for your g. good , that you should not burn for gehenna , lest you burn in gehenna , i handled this cause : being certefied that your tongue , vvhich could say , ( as you knovv hovv i accused you to the ll. ) that yf i vvere so highly preferred as you all the kings of christendom could not rule me , this tongue vvould embreath matter into the q. eares that the ll. promess to stay me from going to the king of scotland should be no better then yf it had bene vvritten in the vvater . this i did knovv full vvell : & vvas nothing amazed at your most mōstrous iniuries . such good experience i had of your g. i defended your opinion for the certenty of daniels 490. yeres , the comon opinions vvhich you dayly allovv in your bibles . the matter vvas most needfull to be taught euery child . and your auctority vvas a defendour of the trueth , though your lerning savv nothing vvhat you defended . d. r. & i chose you vmpier : i shevved you arguments vvhervpon a child vvovld determin aright . m. mulcaster , the best lerned in the vvorld in his ovvn conceit , reasonably in heathen greeks in deed , he instructed you , & returneth after ix . monethsa full discours of your determination : and most high speaches in commendation of my poor self . tvvo good scholers moe from your g. told that you had determined . yet you could condemn your self , the q. and all the realm to vvork the hinderance of my employment . m. kuph skophing me , you the q. and him self yf he be of any religion , the merchant told certen merchāts hovv your g. vvrote to d. r. that you vvould tell my narrand to the q. that you vvere not of my mynd : and that i die bely you . all this vvas told me , my l. yet to do you good , & to keep your g. frō topheth , ( es . 30. vvhich speach spoken of vvicked perishing deuotels for euer , the rabbins lernedly turn to eternal flames name , though outvvard destruction vvas only then in the prophets argument ) to keep your g. from topherh , from gehenna , frō the keyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do you good after m. kuph playd the koph vvith you and the q. to condemn the allovved religion true , 40. y. currant novv , in the geneua bible , & thēce dravvē to your bible vvhich the q. vseth in her chappell , i vndertook in london the opening of the q. religion for our l. his soule going dovvn to hell , by heathen phrase to the vvorld of soules ; by hebrevv schooles to paradise ; by their distinct speach , vp to heauen ; nostri sic rure loquuntur . yet you in speach to the old l. treasorer made this a bar , to hinder the high coūsel of the realm to cause any one farthing of recompense for clearing daniel for both his tongues , & for heathen comm enting on him vvhom they neuer savv , to make the hardest book in the vvorld as clear as any in the vvorld . vvord vvas sent me to be myne ovvn choser : i leaue the choise to the q. she by your grace choseth me neuer a peny : and aduentureth her eternal state on this that she vvho gaue ful many an hundred thousand pounds for court seruice that required no great art , ought not to giue one farthing to him that shevved in fevv sheets the vvhole frame of scripture , vvith heathen and tvvelue the hardest kind of studies : & again particulerly opened daniel , shevved , for his tongues east dialects the hardest and for his prophecies heathen plainly recording most propre euents of his vvords . vvhen i pleaded vvith my old l. treasorer , vvhy the ll. vvould stay me from going to the king of scotland & not perform promises at home : he sent ansvvear , that he vvas sory : and said that your g. hindered : for that i vvrote that you had determined , as i taught , that the time vvhen christs should die & end mosehs policy vvas certain in daniel in vvords past reply , that is because i defended the q. religion , and vvords sold to the people in copies infinite & dayly open in the church , the most reuerend father the archb. of canterbury for defending the q m & his g. hindereth all the temporall lords to procure any farthing recompense to one to vvhom they sent vvord , that they held him inferior in diuinity to none , vpon expounding daniel to their contentment . and vvho vvould euer beleue that an archb. should euer be caught in such dealings knovven ouer an vvhole kingdom : that you cannot deny one vvhit of all this . m. liuely novv confuteth me : as one ieninges of vlissing a bad linguist bragged : vvhom i am sure your self vvill condemne of extreem badnes for a doeg : & a slanderer most impudent . to spare him i vvill vvrite vvhat i blame in his dealings , that you may reproue him openly : that i need not to vvork him eternal disgrace . and for m. liuely , determin novv vvhether he confuteth the q. and you , or me . by the g. of god he shall find my pen the tongue of a svvift vvriter , yf he medle vvith me in any mayn poinct vvher the q. and yee most rr. ff . be disseu oured from my opinion . but no vvit vvill suffre me any more to defend your g. vvho are cōvicted past all denial , to turn against your self to do me mischief . yet , though such dealings vvere foretold , after m. samford told me that you told him you vvould burn in this opinion that christ descended to gehenna , i endeuored to saue our archb. from dravving the realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though i knevv hovv : inuitum qui seruat idem facit occidenti . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best counsel is stil to defend the church . novv your g. turneth the q. auctority against her ovvn oth : in the most sauage sort that ever i heard of . vvhat man of comon modesty vvould stir against a scholer bidden to chose his ovvn preferment , before his full ansvver , vvhen he demaunded either leaue to leaue the q. or employment ? leaue vvas denyed . employment vvas promised . vvhen of a di lēma a trilemma is made , the maker vseth not reason . i am sure you neuer read of such monstrous dealings . and in all this vvhen i charged your g. in a priuate letter that you manyfoldly turned the q. auctority to atheism : and left it vnto your choise vvhit her you vvould rest or stir : you sent me vvord that you vvould do any thing for me , yf i vvould but acknovvledge those that vvould be my frends . and vvill you rush to gehēna because i vvill not rely vpon you ? & vvill you vse the q. autority to atheism to force me to rely vpon you ? b. elmer told you that some thought your title and reuenues might be vsed to singular good vse for the church : vvithout auctority of ambition to be relyed vpon . i could haue liued next you all my life : & neuer begin iniury : yeelding honour in reuerence , that you could haue no cause to complain . the meanest should neuer haue said , that in stead of learning i pressed him vvith auctority : for a square cap to a roūd head : or for not vvearing vvhite linen afore god and his angels vvher black cloth by custom is more sage ▪ nor for not crossing in baptism most heauenly in plainnest sort . d. abraham rubens case telleth that the church needeth great reuenues : as novv to put forth in ebrevv an abridgement of all the bible : vvhich thing the b. of london might haue done , but for you , bent i cannot tell hovv . vvho but you vvould haue resisted the ll. promise vpon a poinct of no sense : that i sought not to you ? i sought to none of them all . all saving you shevved them selues singular honorably affected . yet your g. durst resist the decree of the sanedrin , as not knovving deut 17. and you resist in the strangest sort that ever i heard : sending one to counterfait his name , as to catch a iesuit , then to rush into other mens houses : then a constable and a pursiuant ; and to offer forty marks to tell vvher i vvas : and all this to come to keep your cold empedoclean g. from leaping into burning aetna . hovv did you vse rich codder mastres hiddes man : to make the q. autority as a dotage ? you cite him before the high commissioners : and vvhen he appeareth you haue nothing to say to him . then at your hall fier he saith : my lords g. should be ashamed to misvse m. br. thus : he is better learned then he . thus it pleased the poor servingman to speak : he heard a d. in my lady of vvarvvicks chamber report d. r. censure thus . ther is so much in n. as can be in a man. that made him so speak . i report not this as glad that men so speak of me . for as none of your house can affoard me a good vvord , & your self exceed against me euen to the q. in badnes of lāguage , geving them a patron and m. hutton your can. ta● man vvondred vvhat one vvilliā : and : meant to haue my commentations vpon daniel , seing they conteyned nothing but rabbinical toyes : as your gracious tongue & others make me not shrink : so neither doth the contrary stir any desire to deale any further in diuinity vvher you reign . but by vvhat diuinity did your g. put r. codder to his oth to tell vvher i vvas ? will you haue the q. to be a dog in her gouernemēt ? cā she svvear any for any but in some offense ? are you all together sold into syn ? is it an offense to clear an article by 20. yeares study , more then you haue taken , in vvriters currant among all men ? ys the enforcing of an vnlavvfull oth a small matter vvith your g ? to him vvhose most holy and sacred name you so prophanely contemned , vvho seeth hovv in your vvhole course you are bent to oppresse the light , vvhose knovvledg i hoped to haue made flovven over the nation , i commend the ending of our strife : & as he dallyeth not so i assure my self that the vvorld shal see you or me pay the price of misvsing the maiesty of the vvhole kingdom . finis . anno 1605. to all the learned nobility of england . this contention ( r. h. ) vvhich i haue with the metropolitan toucheth all the realm : as the creed is vsed in all houses : wherin i labour to shew the right meaning of our lords soule passing hence . as my paynes , all that i haue bestovved in england hath bene recompensed with extremity of badnes , by the archb. his causing : so i looke that this paynes shall find no better interteynement . only frō your honours & the plain harted i looke for approbation . i beleeue that i haue handled the matter more clearly then any who before me wrote of it . all may well here consider a question in aggei , whether holy flesh yf it touch vnclean sanctifieth it , or polluteth it self : & whether one heresy in the creed be tolerable for the goodnes of the rest , or rather corrupteth the dignity of the whole : as one dead fly marreth an whole box of precious oinctment . how far the metropolitans dealing hath bene from learning , faith and comon humanity that will appear in my epistle to him self : & to what pas he hath brought the q. honour ▪ and how he began this coyle to defeat my recompense for comentations vpon daniel , that wil be made knowen by some of your honours to the rest , without my declaration . i seek no further revenge but this that i may have the q. quiet leaue to forsake her kingdom : to take a course among strangers for passage of my yeares few & sorowfull that are to come : which i hope shal be more to myne own comfort , then those which i haue spent vnder the q. of whome i had great promises tvventy yeares together : to hinder me from vsing other kingdoms benefit : but the strangest recompense ( when i was bid be myne own chooser , & referred the choise again to her highnes ) that euer hath bene heard of . i will make no pleading : but refer all to him whom she tooke to witnes as she looked to be saued , that she would bestow all the commodityes of diuinity to best desert . she relied vpon the metropolitan : but regardeth not how god will regard such a post . how i accuse him you may read : & more for hindering the good of the bible according to the tenour shevved to your honours . therin he may soon win a victory : seing the matter is of so great difficulty that it requireth as great study as any hath vndertaken this 1000 yeres for the text of both testamēts , & besides the help of all the learned of a kingdom : all being directed to grounds manifest ; here a metropolitā may soon hinder : but i am affrayd while the nation beareth soules to be saued the like offer wil not be again . his g. wil not fīd many in the world that sēsibly defēd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ebrew text . vvhile some of his aduaunced teach that the text is corrupted , the pope is sure of the other part of the dilemma : that the church not the word must rule . a sensible reason of 848 margent readings had bene worth thākes : how they note exactnes not corruptiōs . so the shewing how this : adam liued 230. & begot seth : vvherin moses omitted 100. y. this note being admitted , disanulleth all moses autority 36. seuerall hūdreths . and any one marreth all : this also had bene worth thanks . his g. neuer read two that yelded a plain reason whēce that difference frō the ebrevv sprang : vvhēce graecia , aethiopia , arabia , moscouia vtterly de spise the ebrew text : and some papists too . also our bishops missing for 600000 , yeres 215. make moses mother 257. yeres old at the least when she bare him : and infinitely corrupt all the bible . this should be amended and not concealed . these amendements and other full rare poincts deserued some thankes . but i cōmēd thē to your honours care . my poore good will was ready : to haue wrought so much that the bibles in english should haue ben the glory of all diuinity of the west . now i deem i shall neuer deal that way : but for some small parcel : as time fleeth and cannot be reuoked . your honours and the whole nation i commend to god : not minding euer to medle wher strēgthening of the present religion is an haynous crime , and saving from gehenna , is persecuted as an haeresy . as your honours vvil be sory that this hath fallen out : so in the next parlement ye may take order : that no bishop shall haue auctority but for receauing of his reuenues : vnles he can read and translate both testaments . how great hinderance his g. hath wrought it would make any hart sick to bethink : & it is better to be buryed then to be told . least further harm proceed from such : i wish preuētion for the nations good : though i look for litle to my self . your honours most willing to haue bene employed for the churches good : hvgh brovghton . errata , in some copies . in the preface . page 2. a. line 20 read . speach . ibidē line 23 read first . pag. 3. a line 2 read this . ibid. line 4. read . vvhich . so els where . page 4. a. line 13 read . a calling . in the treatise , page 2. line 1. read haleth . page 4 line 1 read his . and kingdom . ibid. line 25 read . then . page 5. line 23 and 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 30. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 8 line 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 9 line 29 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 33 after ( clay ) adde that is here , & from this earthly tabernacle , page 10. line 18 read a going . page 11 line 2 read bear. ibid. line 16 read shadovv of death ? page 12. line 8 read 16. page 14 line 32 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 15 line 33. after ( as ) adde that apoc. 20 , the comon to all dead , page 17 line 11 read redemer . page 20 line 2 after ( trueth ) adde , to abādon your errors . ibid. line 10 read proposition . ibid. line 19 after ( iew ) adde and that ansvvere vvas returned . ibid. line 21 after ( meaning ) adde or daniels 490 yeres in m livelies meaning . page 21 line 4 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 24 line 10 read is seen . ibid. line 18 read further . page 25 line 28 read philip . 1. page 26 line 1. read of cim ▪ ibid. line 2 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 5 read speach ibid. line 31 read contend . page 29 line 12 read later , shevveth ibid. line 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 32 line 33 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 33 line 8 read his page 35 line 15 read to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 31 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 37 line 6 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 11 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 16 read having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 38 line 11 read commentary page 39. line 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 40 line 7. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 43 line 22 read life . a require of agreement to the groundes of divinitie studie wherin great scholers falling, & being caught of iewes disgrace the gospel: & trap them to destruction. by h.b. broughton, hugh, 1549-1612. 1611 approx. 180 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a17000 stc 3882 estc s105815 99841541 99841541 6130 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the 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(eebo-tcp ; phase 1, no. a17000) transcribed from: (early english books online ; image set 6130) images scanned from microfilm: (early english books, 1475-1640 ; 779:03) a require of agreement to the groundes of divinitie studie wherin great scholers falling, & being caught of iewes disgrace the gospel: & trap them to destruction. by h.b. broughton, hugh, 1549-1612. [6], 92, [4] p. printed by richard schilders], [middelburg : 1611. h.b. = hugh broughton. printer's name from stc. signatures: a⁴ b² b-m⁴ n² [o]² . with a final errata leaf. the last leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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jonathan blaney sampled and proofread 2006-01 apex covantage rekeyed and resubmitted 2007-09 jonathan blaney sampled and proofread 2007-09 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a reqvire of agreement to the groundes of divinitie studie : wherin great scholers falling , & being caught of iewes disgrace the gospel : & trap them to destruction . by h. b. 1611. the avctor . to the lerned teachers of salvation that know great britane speach . iewes scattered over the world , having satan breathing in them , the more they are provoked to beleve , the more they offre them selues to the serpent to be deceaued & to deceaue , from that plainnes that is in christ . since ambassedour barton of godly memorie moved a principal rabbi at stanpol , to write to englād for ebrew explication of our gospel , the iewes of prage , francfurt , hanaw & others bestir them selues to serch our crossing of the holy story . they plead that as ours teach , messias kindred is not in the godspel : how he cometh from dauid . and infer , soundly vpon our treason , that so the gospel should not be from god. so they say , that by ours , mathew and luke be vnreconcileeble : who bring salathiel , as we say , the one from iechonla of salomon , as al of trueth must graunt , our blindes doth : the other of neri of nathan salomons brother . and they well think● that men of grace should never be caught in such vmpossibilities . so they say , we as they , make the romanes the fourth kingdome in daniel : which was to be destroyed before christ should come in the flesh , and , that for ending , moyses law , by daniels seauens : we haue 〈◊〉 many mindes and heades : wheras so weighty a matter should haue consent of all christendome . also they obiect that our best spent 60. yeres to prove that we haue not the new testament pure : which god had kept pure if he had geven it . and that we haue 20. opiniones for our principal article of descent to hell. to all these i answear : and pronounce all , a the an , which after warning will trap them to eternal destruction . and to their modest i open our mysteries . to the right worshipfull , the governour , deputies , assistantes , and generaltie , of the famous companie of marchants adventvrers . grace , peace , and successe in their adventures . the tribes of iacob , right worshipfull , which were placed vpon the sea for marchandise , had stones in aharons right-care , remembrancing daily their navigation , to be assured of gods protection . isachar had the blew saphir , the sky colored , to trust in god : when coelum vndique , & vndique pontus , as maro speaketh . zabulon had the iahalom , the sardonyx , named in ebrew of beating , as in homer , gallie-men beate the sea with their ores , and still yet doe in gallies . aser had the stone called the sea : tharassis , thalassa in greeke , is the sea : and happy asers stone . and these tribes have speciall blessing in moyses . that they shall sucke the riches of the sea : and the hid wealth of the sand : and , be of force al their dayes . and fame of the phoenices for navigation in tyrus and sidon , among graecians , was for these tribes ; as we may gather by scripture . how salomons ships went with chyrams to tarsis or tartess , the law telleth , and aristotle harpeth vpon it .. aristotle telleth that phoenices went to tartesus , beyond spaine , and for their countrey trash had such store of silver that they made their very ancores of silver , even to spare so much in their fraight , being full laden with silver , that if they kept their yron , so much silver must be castaway . aristotle seemeth to have mished in the word tariess , which meaneth the sea : and not one soile : in chanaan speach . and for cethem of ophir , this honoreth israels travelling far . i asked a simple mariner which had ben in the west indians , what they called gold there : he saide cethem , iust the scripture terme : and yf spaniards of late for some conceipt did not give gold there that name , salomons fleete may well seeme to have gone into those quarters , and marchantes of israell to have shewed there that they worshipped the god of heaven : and to have invited some home with them . and whereas aristotle writeth of the carthagineans , that beyond hercules pillers they found an happy soile : and plato of a most large countrey , as now we know , phoenices and isachar with zabul on might well give the occasion to all this . so honorable would the law have merchants care , & gods care for them that know him . but without singular blessing of god , marchants suffre great losse : it were to be wished that all of stately companies should have the chiefe groundes of holy learning knowen . isachar is cōmended above all tribes for skill in times what israel should doe : as how the feastes of pascha and all appendantes by the heavens course should be ruled . as of necessitie they were to be mathematicianes that goe to the sea : so this tribe passed them that kept at home . and now a dayes men for so much match isachar , for marchandise , but not many nations for skill of holy law , yet in england merchandes haue bene a great help to hold the gospel , mainteyning our best lerned abroad , to restore the trueth , after our holy martyrs calling for vengeance from vnder the altar rowled vp the popes heaven , as a booke rowled : i will shew them s. iohns apocalyps wherof i giue you the sum , by chapters , that they may see the marow of his booke . he telleth that christ shewed the state to come to the end of the world & a vision of him self : as vnto daniel , ch . 10. this doth he , ch . 1. and in singular sweetnes to the seauen starres in the seauen golden candelstickes all these partes be applyed with addition against all arianes that the eternal , the sonne of god , the creatour of the world , is hee that appeared vnto daniel . so iohn expoundeth daniel , into salvatiō of al iewes of grace . this goeth through , ch . 12. in easy facility . now for times to come , this appeareth ch . 4. god on a throne sitteth a iudge , like iasper , for beniamins temple : & sardius ▪ as ruben : to fight for the tribes . and christianes , in state persones , are 24. bishops , and besides goodly , this in ch . 4. then the lambe & lion openeth the booke of seauen seales , ch ▪ 5. then he cometh further , against caess . on horse , white , with plaguing riders , vpon red , black , pale : for the martyrs , who crave to destroy the empire , but are bid to expect diocletianes persecution . then shal their profane world be rowled vp , ch . 6. after that , a generall apostasie cometh , ch . 7. how that falleth out , the seaventh seale doth shew . christ standeth at the golden altar : to receaue all prayers , & rome bends a policy against all this . thervpon christ , as in ezekiel , casteth fier into the earth : & angels trumpetters sound how hayle and fyre is mixt with blood : by that , popes be made a mountayne : so a mountaine of fyre cast into the worlds sea : to set all on fyer . when the star byshop falleth from his heauens , to turne the law waters , into wormewood and to darken the chief sun , mone , and starres : comming vp by falling & by turning the scriptures into gal , sone darkning the third part of the church : that three woes are pronūced ch . 8. by his keyes of the pit , whēce he fetched the woorwood of his haeresies , he bringeth locustes of monkes to devour all the west , & able to make warres , and becometh king of locustes : and maketh warres : and so becommeth a fyrie mountaine , to make hayle and fyer mixt with blood . this was one woe . he weakened the east empire to set vp the saracenes : and is plagued from emphrates : as his idolatrie and treacherie turned away the east , chapt . niene . christ reviveth the gospell , when men eat the litle booke , teaching againe , how he is the angell of covenant , and mediatour for the faithfull , capit . 10. martyrs bringe policies to see what the king of locustes his citie or policie is : and he falleth , and the gospell is restored : and he falleth with worldes end , capit . xj . the same matter is repeated for caesars and pope in a dragon of roman armes . as it was called egypt , capit . xj . and pharaoh , a dragon , esai 27. the vpper part of the dragon is shewed to be the romane empire : one compiled of the foure in daniel : and the taile is expounded to be the beast arising from the earth , capit . xj . or king of locustes , capit . 9. he reviveth the former empire , so , that none can live in it , without his marke , capit . 13. his marke is to force christians to idolatrie . for which vilanie roman babylon is told of a fall , capi . 14. by vrging idolatrie , he driueth from his aegypt , the church through a sea of fyre and faggot , into the wildernes . where the tabernacle built hath a smoke of gods anger , and angels seauen plague him as he plagued all vnder the seauen trumpets , ch ▪ 16. the beast reviued hath no difference from the former : but in bloody colour , & the daughter rome riding vpon it , all bloody , ch . 17. rome shall fall as babylon & tyrus did , ch . 18. it shall fall when all nationes sing haleluiah , vpon the destruction of the wicked , with vnderstanding . then the word of god wil catch the beast false prophet : the whole dragon reviued , & cast him into a lake burning , with fyer & brimstō . which is the secōd death , ch . 19. but the roman dragon shal be tyed a thousand yeres , before the king of locustes deceaueth generally . but then he makes a new gog & magog . for the old ierusalem : & thervpon shal be destroyed , as the old was , by the first cōming , so he by the second , of christ , from a throne of iudgement : as the old gog & magog was , ch . 20. as iohn in patmos saw the heauenly ierusalem : so patmos the church tossed with aegean waues shal be in gods sight such as esay , ezekiel , aggei & zachary spake of . christ saluteth vs poore heathen with his owue most gracious voice . to him that loued vs , & hath washed vs from our sinnes by his blood be all honour and glory for euer ▪ amen . now because i wish your right worshipfull company , by this paynes to be isachar & zabulon , & grauen in blew saphir , & sardonyx , that will abide striking , in the brest of the high sacrificer in the heauens : i will briefly touch the sum of this booke . with three iewes i had spech : at amsteldem with rabbi farar a physician : at hanaw with the synagoge doctor rabbi wolf : at basil , with a rabbin most desirous of christianity . the other do meane no good . farar obiected in a great assembly : sayng your principal scholers make ioseph son to ely , and salathiel to iechonias , proprely both : and the fourth kingdome in daniel to be the romane : and that to this day yee cannot agree what daniels seauens meane : nor to defend our greke testament : nor to tell what our crede meaneth . beza and calvin misse in the first three deadly : liuely & barlo most athean impudently in the fourth . and for the fift beza spent sixty yeres to prove the new testamēt most corrupt , & for the sixt , geneva layd a trayn to kill you : for denying catelthein eis haidou in the crede to meane suffring of hel torment : and for saying , that by all grekes it meaneth a passage vnto paradise . and at this last the hanaw iew fell back : that hanaw builders hindered great princes promises for ebrew drawing of both testamentes vnto christ : because you despised geneva : having drawen all churches vnto them : and for daniels 〈…〉 ▪ genevit scaliger checketh all former : ending them with ierusalem : as we iewes doe : so for all six by geneva your gospel should be nothing worth : as by oxon ▪ wher d. r. was suffred to say , the angel meant no certaine time : but if he had sayd : after 80 seauens messias shal be slain he had spoken proprely . they forget god , that dare teach angels how to deliuer their message . i graunted that geneva in all these taught poison to the gospell : and by blindenes wold make churches a synagoge of satan : and this i wold make good . that iesus , mary , ely are luc. 3. genealogied , not ioseph : that iechonias only , as a king a successor , begat salathiel , that the macedonianes were the fourth kingdome in daniel : that beroaldus in geneva rightly limited daniels seauens . that beza hath altered no text : only disputed vpon them : that for luc. 3. he referreth the matter to others , and mat. 1. and daniels fourth kingdome is well handled by genevean iunius and tremelius . and the senat for all , yelded vnto me : and hanaw little ioyeth in any victory , beza with calvin did much good , in their kind : but i wold not haue them my auctours . thus i disputed with the iewe. i also glaunse at the iesuites : for plantines bible for fastening to the bible of the old testament 1696 vniust blames : and denying the vowels to haue gods austority : and for stealing the word romylus from the chaldy es . 11. where ionathan namely condemneth rome , as s. paul 2. thess . 2. saith . thence the state wholy sinfull shall arise : which shal be overthrowen by lerning , and by the spirit of christ . with the third iew i speak of the apocalyps image and beast answearable to daniels image and beastes : and satan pictured from the romane armes , him shewed . so the seven angels trumpeters for romes pluguing of the world , and seaven angels revengers in the same tenour of phrase . in my latin con. i haue shewd the comparison of both seauen angels i wil now touch the phrases . the bridgemaker to restore kome , to be a woman riding vpō the old empire , not reviued without blood , maketh the earth plagued that suffred him : so his goten earth is plagued with boyles of state : when monasteries wickednes is spied . he a mountaine was cast into the sea of nationes : his nationes feal blood , which they shed , star wormewood turned the law waters into bitternes . his doctors fountaines and riuers bitter to death , now cause him blood . he darkened sun of iustice : sun of iustice maketh his bite their tongues : that what they speake they vnpeake . he became a king of locustes and a beast ch . 11. now the th one of the beast is daghkened . euphrates was in startes loose : now still . martyrs earthquake shakes much & without martyrs baraks victorie is at armageddon : & iosuahs haile : to the last victorie . these matters i hope and wish to be as the pearle mat. 13. in all your trafiques : and i referre the successe and your selues to the tuition of him whose will the vnconstant windes do constantly performe . yours for all help to find the pearle of heauen , hugh broughton . a require of consent to agreement against iewes , who by vs are hardened , and perish . some of the best learned iewes haue greatlie desired to be taught our gospell . one rabbi elias of germanie whole 21. yeres : with whom in francfurt synagogue 1589. i drew all the lawe to christ , so that he denied nothing : but still desired to heare the matter enlarged . we disputed vpon this oath , that god should strike him presently , that spake against conscience . so he never denied any thing that i spake , but requested leave to moove doubtes : and departed with desire to bee taught by printing . that our conference was reported by iewes to constantinople , and by further instigation thence r. abraham ruben sent his epistle to england : which when i had printed in basil , rabbi elias came thither , & was so mooved by that epistle , and longe talke vpon the new testament , that he brake into these wordes , saying : oh that you would translate the new testament in such hebrew as now you speake to me , ye should turne all our nation . on the morow i went to zurick , and he renued his desire . he desired the consull to write to zurick a request of returning , to teach him further : but my occasions could not suffer . and after my returne from zurick , two italian iewes came thither : and seeing what i had printed , specially vpon daniel , beleeved and were baptized , and came to basil to see me . an other is in england now , as i heare : who by my occasion tooke the gospell . and in wormes a milde & eloquent iew tolde me , that if i could shewe that god was in christ , in all other poinctes , moses should giue place to the gospell . and generally it pleaseth them to speake to princes of germanie , that the hebrew style which calleth them to faith , cōmeth nearer the prophetes purenes , thē their best : forced for the simple iewes to patch languages . thus far a doore is opened . but some are bent frowardly : wherof one requested disputation in a great hall , and had it . others aunswered with blame of our disagreement for one article : our maine ▪ catelthein eis hajdou . others demaund explication of consent : where iewes consent to all , is handled : and epistle to the hebrew , and apocalyps . the summe of rabbi farars disputation : in syllogismes of this : i. if the kindred of christ ( how he cometh of david ) bee not in the gospell , it can not be from god. but the first is true . therefore the latter also . ii. if iechonias of salomon begat iechonias neri of nathan , luc. 3. cannot be his father : but most large consent holdeth the first : therefore so the later is false . iii. if the legges of daniels image figure the romanes , the true redeemer is not yet come . for all the image must equally be broken to dust . but the first hath christians infinite consent . therefore also the second . iv. for daniels seavens , whereby ye end moses ceremonies , that hey● are not to be vsed , ye haue no constant agreement . but as barbinel saith : so many opinions as heades : so many deny , all but one , your gospell to be from god. but your diversitie is endles . two vniversitie professors of your countrey shal be cited : and two of marpurge in publike disputation , professors both are famous by epistles of studentes . your two are d. iohn reinolds of oxford , and mai. ed. liuely of cambridge . both their wordes you haue printed . reinolds beginneth the time at the message of the angel , or at the first of cyrus , his speech is long , but that is the sum . and for the end thus he writeth : septuaginta septimanis completis excisus est christus . so he must needes meane that 490. yeares after the angells message to daniel , christ was kild : but , as not holding that true , he saith , the angel meant no certen time : but , si angelus dixisset , post octies 70. annos excidetur christus , praecisè & propriè locutus esset angelus : quoniam praecisè ab eo tempore intercesserunt anni 560. this oxford schooles heard , and you cite the page of his lectures written . maist . ed. liuely , and his commender whom you terme bar. lo. denieth messias , dan. 9 to meane the redeemer , & beginneth the time at 137 ▪ yeres after the returne , & ended it as we doe at iernsalems flames , and as we doe , so he , denyeth any time certen , whē messias should come into the world , or to teach , and to redeeme : & bar lo is highly honored after commendation of his doctrine . againe as we so they two , liuely and bar lo teach that sacrifices were lawfull in emperour vespasianes time . you can haue no conscience in your religion , if you suffre men to live , that denie all your religion , or them that sell such bookes as good . but portugalles know , that bar lo was twise buy-shoppe since that time . and so you know that a preacher lutheran of francfurt saide , there , was no religion in england : wee iewes thinke there can be none , till better doctrine here cometh . v. if the text of the new testament bee corrupt , it can not be from god. but th. b. spent sixtie yeares to proove that it is most corrupt , & hath full many longe speeches to prove that , and triumphet what infinite varietie of copies he hath seene , and him you holde your chief : and for him quirites binde not the greeke with our ebrew , as holding ieromes translation better . therefore by this doctrine your new testament should not be frō god : for god would keepe that which he gave , as our ebrew to every iod. vi. if you hold most ridiculous fables to bee part of gods hebrewes doctrine , where we iewes never holde , i meane the apocrypha , all fables , or trifling writers : how can wee thinke yours the prophets of god ? we can never doe it . but the apocrypha be , cheeck by cheeck with your new testament : therefore we are to thinke your new testament to be no better . the sum of answer . in my booke of our lordes familie , i answered to most of these : and i make a sole treatise of the apocrypha : what vse it hath , as your midrasoth or fables : and col b●● , in a treatise of sentences , syracides is no better . now i will brieflie lay downe a short answere to all for the simplest . to the first . sainct luke chap. 3. telleth , that our lord is of ely properly , as mary was his daughter : and that ioseph is not ther saide to be sonne to anie , but iesus is sonne to all , there : who were the pillers of heaven , as iob termeth mountaines , in their ages . the seconde . all iewes of conscience might see that in ieremie god sware iechonias should die childles , as theirs all there note , and that he begat salathiel no more then he begate his vncle sedekias , elder then him selfe : yet by succession is his sonne , 1. chron. 3. and sainct mathew beeing now not a publican but a doctor in law , knew law phrases : and that all learned would agree to his speech , where the storie was knowen . to the third . all of conscience where my commentaries vpon daniel come , which i gave the iewe him self , will sweare , that seleucidae and logidae be figured by the images legges : and my ebrew bookes and many thousandes in copies besides , tell the same . what haue i to doe to defende mens dotage ? the dead , died in the repentance of errours : let the living answere for themselves . to the fourth . oxford knoweth , how i forced d. r. to agree with mee for the limites of daniels seavens . and d. kennel can not forget that . i will record it . d. kennel told me in london , thus : our d r hath turned all vs of all degrees against you . then said i : presently will i turne you to me : speaking so , as calling for god to strike you presentlie , if you speake against your conscience . god forbid , sayth he , that i should denie that . then marke , said i , the angell saith : seaventie seavens of yeares ( that is 490. ) are shewed most exactly : for to seale sinne and bring iustice by the death of christ : when must the time begin ? said i : at the angells houre of speech , saith he . and when end ? when christ dieth , saith he . tell d reinolds he may as well deny god as those limites : hee telleth him , and d. r. so settleth them . so the strife is ended . they who can not suffer him blamed for saying the angell meant no certen time , shall answere me before god. i wrote an epistle to oxford doctours , that such doctrine deserved to send oxon to helice and bura . they complayned to lord will ▪ burghley , chancelor of cambridge . he cooled their courage , with report to my friends , what wise men they of oxon were , that complayned to him of me . now let oxon answer the iew for d. r. and all who countenance bar lo ▪ who for m. liuely raved against that consent which god gaue to scripture , i did but in part shewe it , should thinke them selves so farre sonnes of gehenna with him . god will not be mocked , nor regardeth person , and holdeth thankles and godles neighbours . the sight of scriptures concent is more worth then all the golde in the world . so the mocking of it is one of the highest degrees of atheisine . and all who revenge not that , if they can , can not escape gods revenge . when iust complaint is made for most manifest and most weightie iniurie against god : all that bee slow to revenge , shall finde god readie to revenge them . though doeg prosper a while : he that denieth consent to be in scripture , may as well denie god to be the authour of it . and none but godles will suffer that . so the reioycers in the libell , whē it was , who suffred the other , many had quicke passage hence : not as well dying . moo should weigh desert for fellowship with wicked . all be atheistes which deny concent of word to be from god. to the fift . of iakim math. there is not a letter amisse , nor contraritie in the new testament : the true copy saith : iechonias ( not iakim ) begot salathiel , as beza vnchecked his check , so the french , & english should . of this i haue elswhere written . of barachias and ieremie , math. 23. and 27. in barachias for iohaiadah , saint mathew followeth the notation blesse god ▪ for : god hath the knowledge . so ammiel and eliam , be one man. iochanan & ioachaz the king , by kimchi : & ichoiadah and iohn , and iohn and chen in zacharie , and about 60. propre names for notatiō diverse are in the holy margent readings among the 848. the ebrew double readings : whereof i haue much written . now exalt god , and remembrance god be of one force : as ceplias & peter . and so s. mathew in a knowē person eloquently and stately by imitation of the old testament sheweth that hee wrote by the same lordly spirit as penned the law. senses exercised , would never stagger at that . as ezra and malachy are the same man by the thalmud . of rempham . and soules 75. act. 7. of these i haue written in my consent of scripture . well i trow though vcalegon iscariota schoph , that of rempham . he that teacheth , our lord in catacyrievo blamed heathen rulers of tyrānie : where prov. 8. he saith , princes by him decree iustice , will litle regard what to scoph , for gehēna . of yeares 450. after a sort . act. 13. this number hath bene blamed : and rhemistes in the martialcie requested bish . elmer that some should reproove them , if it could be done , for translating after the latin , and refusing the greeke copy : and they chose that of act. 450. bishop elmer , that rarely favoured me , requested me to dispute with them . i did so , and they soone yeelded . iscariofa libelled that i defended the 70. translation , of a copie which i should say was foūd in geneva betwixt two walles , and that all laughed at me . i wonder what asse ever could be so vnlearned , as to thinke that ever any now 1300. yeares would defend the 70 ▪ which is no wher extant , but patched infinitely . and i marveile who should dreame of any 70. found at geneva betwixt two walles : the father of lies belial taught ben belial so to lie . i complayned , but sped no better then abakuk . ch 1. the blamed sped wel in a thankfull people , who haue his nyse learning in high esteeme . such lactuce is fit for such lippes . of boanerges . thus the iewes dispute , if boanerges be corrupt , christ was not god , who kept not the name which he gaue iames & iohn . but geneva holdeth that name corrupt : and what scholes allow not the writer ? therefore by such christ should not be god. answere . geneva was warned of this checking , to a genevite in the way to their towne : when the genevite bragged of deepe amending the holy text . but they could never bee quiet till they wearied the warner out of towne . soone after god threatened by savoy to take their towne . the answer is easie : that the iewes to this day made scheva o a , as noabyim for nebyim : so boanerges , where th. b. would haue benerges , iewes generally will defend our gospell . of armageddon . armageddon is vily vexed . most of all by danaeus , but i will not cite his corruption . our geneva had arma-geddon . th. beza noteth an huge companie of differences . that is iniurious , where gods authoritie is so cleare by art . against harmegiddo . if origenes octaploun were extant , where the ebrew is expressed in greeke notes : the letter eh , by a weake spirit , as in abel , alleluja , agar , ephphata , aman , ararj , & ar , in eusebius , for oros a mountain we might well guesse by that which we haue , that many thousands of exāples doe cheke the blame of ar , to turne it into har. so for me as better then ma. many thousand or examples would shewe that shewa is oftener a then e. as in isaac , and twice in nathanael . so for little chirik , that it is many thousand time e short . and the whole word mageddon with n. is in the 70. esay 10. and elswhere . so the checking of god in all the syllables of armageddon , against so many warrantes : to prove that wee haue not the new testament that god gaue : this can but exceedingly greeue all that see iewes hence made fewell for gehenna , and many of our owne cooled from zeale . of sabbaton act . blamed by m. scaliger . that it should be sabbatωn , in the newter gendre . m. scaliger greatly forgat him selfe for thinking that tω sabbatωn ωnos , could agree with greek in all the tongue , the like is not , the text in all copies standeth well . of the storie of the adulteresse , iohn 8. in a latin epistle to the princes of germanie , i haue shewed that saint iohn by one thalmudique rule sheweth more learning then any forger could . i am loth to repeat it , to anabrais . for it would be tedious and hard for the vnebrewed . of cainan . luc. 3. for this cainan , i haue written at large vpon our lordes familie . thence the reader may fetch my minde , against m. scaliger , that held the cainan ioyned to arphaxad to be a corruptiō : because in deed the man was never in the world , and s. luke knew that : and it would make any stagger why s. luke should bring , in that family , a forged name . that which i haue often handled , i think bitter in repetition . epiloge . thus i haue brieflie holpen the vnlearned to defend the trueth . touching persones here blamed , i will shewe my minde . m. beza i hold to have deserved rarely of the church , for rules of faith against the pope . but as he cōfesseth his hebrew store was scant : so it was pitie that he was not warned to keepe him at home . i holde d. r. equall to him , and syncere in all , saving his defence of m. scaliger against the churches : whereby he much missed , in heathen greekes , not in divinitie otherwise . of m. lively i can not tell what to say , who still held the ebrew text corrupt , and so , little cared what to say , and missed , as i haue given advertisement . bar-lo i leave to god. i am sure , that our melec , whom from my hart in geneve in extreeme danger , i defended to be the only orthodox k. in the world , would pay him if hee knew his libell . his learning is small for a doctor , his wit no better : for a polititian that made wicked beleeve our people loved not their good : our k. his conscience that scoffed god the authour , is worse then the rancour of any dogge . his whole course is voyde of grace in his libel , and declamatiō against rob. fss . as though he had authoritie to censure nobles . i never read of any so shameles to haue made a good end . now for the hanaw iewes arguments . the hanaw iewes brake to rancour vpon these syllogismes . first . the stryving against an open commaundement of faith , is as wicked as endevour to breake all the world in pieces . but ye strive voyd of all conscience , against this : kisse the sonne , least he be angrie : happy are all that trust in him . therefore ye are equall to the divells in contempt of the sonne of god. preofe of the assumption . ye say , nasheku bar is not to kisse the sonne . i replied that nashak is never but kisse , and i made your selfe confesse so much . even rabbi man , turning to his concordance , & that bar is is sonne , prov. 30. twise , and dan. 3. teach , and your thalmud in millions of places . and aben ezra , the sharpest and best learned that ever yee bred , telleth plainly , that messias is there meant . and in that you print him , you make him your mouth : yet you tell me , you will not stande to him . no iudge in the world ever gaue a client leave to shrink from the pleading of his owne counseller . and doe you hope to mocke with the iudge of all the world , & to escape the rivers of fier that are afore his throne ? you know what your thalmud bab in chelek speaketh of your selves , that ye shall haue the faces of dogges , before the messias helpeth you . for that our s. paul saith concerning you , phil. 3. 2. looke to the dogges : should not this moove you , to quake , when yee call your selves dogges , and the holy ghost from your owne mouth doeth condemne you ? moreover , midrai tillin your eldest worke telleth in a parable this to bee spoken of a king , of whō vewing his subiectes they would make an hymne . then said he , make not the hymne on me , but make it to my sonne . and you know this , and will yee wilfully perish ? the seconde syllogisme . if by your owne consent a golden chaine of times is made one of five from adams fall , vnto sealing the messias , the holy of all holynesse , and not one whit further , that chain should draw you to messias . but the first is true : therefore also the second . proofe of the assumption . and the first chaine . from adam to tharaes death , you make vniversallie yeares 2083. to that death midras rabba ioyneth abrahams calling from charan : and philo the true philo , the greeke : who also telleth that none who haue read the law , can bee ignorant of that . all this i haue cited in my ebrew booke to landtgrave maurice , from your owne authours , and that yee spent 215. yeares in chanaan , and 215. in egypt . out of rabba azarias i cited your ebrewes for that . so from abrahams calling from charan , to the law , shal be graunted yeares 430. and 480. to the temple , & 36. to salomons death : and thence in barbinel from ezek. 4. 390. to the burning of the temple . now come backe 19. yeares to the beginning of the captivitie , and ye knowe that ye haue a new chaine of two linkes or yeares . but 19. must hange downe , and ye must fasten the twentieth linke to the former chaine . so fiftie one yeares are to the end of the captivitie . and thence aben ezra telleth by the angell gabriell that 490. yeares are thence vnto sealing the messias the holy of all holynes . now this golden chaine is of your owne making vpon gods authoritie . but your ▪ thalmudiques made a cobweb , full of all shamefulnes against all light or conscience . of that you have read my booke , so the assumption telleth that your golden chaine draweth you vnto christ . a third syllogisme , from the iubilees . if your selfes confesse that the iubilees draw vnto christ , and that falleth out most clearlie by your former chaine : your conscience telleth , ye rebell against the light . but the first is true : therefore also the latter . the proofe of the proposition . in zohar ye haue this wonderfull saying , vpon levit. 25. col. 2. 10. fol. 53. in the iubilee the maiestie of god will be a remission , and redemption , and ending of sabbatisme to israell . this is a wonderfull saying , to be spoken by your selves , and not perceyved by your selves . so the zobar hath vpon gen. 3. the seede of the woman , thou serpent , shalt pearce footestep , and he shall pearce thy head : vpon he , ye say this person , is hacados baruc hu : the holy and blessed god : we can speake no more , and you could speake no lesse . for he must be god that can destroy the workes of sathan . moreover , kimchi saieth vpon ezek. chap. 40. that the messias redeemeth in a iubily . now looke to the pleasaunt progresse of times by chalebs age , ios . 14. telling how it was 45. since moyses sent him to view the land : so in the seaventh the lande was parted : then the eight is the first to the iubilee , so the first iubily chusan is tamed by othoniel , and there beginneth a blessing with your first iubilee . in the seaventh iubilee the arke commeth into iudah : and ephraim his glorie was transferred to the tribe of messias . thence to the captivitie of babel , are seaven seaventies : it of one seaventie : & thence a new seaven seaventies . put these together and ye have 28. iubilees , or 1400. yeares . to such pleasant facilitie hath the god of heaven distinguished the times : and he hath made al partes most famous by high dealings , to draw all vnto salvation . but your sinne against the holy ghost , which maymonides noteth from es . 6. and our foure evāgelistes marke , that your sinne keepeth away your hartes from vnderstanding . a fourth syllogisme . if every whit that daniel pictureth and expoundeth in his images , be come to passe , even by heathen testimonies , before the birth of messias in bethlehem , you sinne against the holy ghost by despising the trueth of god. but the first is true , as i haue shewed you in my booke of davids familie : therefore you sinne against the holy ghost in not beleeving . vpon these reproofes , they break to open refusall of hearing , to say : you labour in vaine to turne vs , while christians are at such strife among your selves , for your whole religion , &c. specially for your descent to hel : ye have aboue 20. opinions ●●r that : and fourtie branches growing frō the genevean . the genevean , the marpurgean , the new hanovean , hath much hindered you , as we heare . and the romane of the fathers being in gehenna isaac ben arama blameth , fol. 205. col . 2. of agreement generall for our groundes . this ground is generall from athanasius and eldest time : that nothing may be holden for divine trueth , but either graven in all heartes , or evident in the bible . and our apostles never went further : and the best learned of all sides being called to these groundes , will refuse combat against them . groundes of disputation . i. the old testament is pure , and new to every letter . ii. the apocrypha be for vse but of tolleration , and rightly damned generally even in your thalmudes , as not to be regarded for any sound worth : but wicked to be vsed at all in any reverence , as sound sadnes . otherwise some of them be very witty to play with heathē : & godly & learned by our k. iii. in moyses all divinitie is taught by the angell , called iehova the god of bethel : how he would be emmanuell . the prophetes and apostles goe no further . vpon this ground i brake your rabbi elias in francfurt synagoge : that to this day he desireth institution . iv. your thalmudiques for tongue are indifferent , and as good as we can wish for the prophetes : and proprietie must stande wher it striveth not with sense or common notiones . v. the new testament was to be written all in the tongue of iapheth , as ye well gather from noes allusion to his name , gen. 9. in thalmud ierusalem in megila : and thence in midras rabba . vi. god gaue the graecians first a minde to advāce their tōgue when iuda was in babel : then pisistratus brought homer to esteeme as iewes haue moses , or we the gospell , for daylie vse of speech , though they knew all to bee fables , the sager sort . vpō this beginning all kind of florishing writers came , in 200. yeares . that by alexander macedons time , it came to the highest perfection . and all the learned in the west spake it willinglie . then the macedonians conquering south & indians by millions of souldiers : force all to know greeke , the wealthy of leasure . tully pro archiâ poetâ , telleth that greeke by his time went over all nations . now all might in one tongue learne the salvatiō by christ . and christ giveth his servants the greatest sharpenes of logike and bravenes in speech to heathen : wherein s. paule giveth place to none that ever was in athens . saint luke in storie hath equall spirite . and when they speak storie of law , the seaventie seniors phrase is theirs , to call the old testament stil to minde . and to scribes they bee thalmudique : & rare ebrew matter they expresse rarely by termes greeke : but gods wisedome is vnder those termes in rare sense . vii . saint paul teacheth nothing differing from the scribes , but that christ was to suffer : and beeing the firste from the dead , should shew light vnto the world . and the same is the summe of all the new testament . viii . all our best learned know by these groundes controversies be tried . and he that cannot dispute by these groundes , should be still . examples of consent . our groundes that scripture is pure , & only must iudge , and is perfect for to rule all our vse of life : the learned of all sortes when they are openly called to accompt , know they must graunt : even the quirites . d. iohn pistorius is famouslie knowen for this argument . the popes maner is to provoke disputation before warre . and as disputation proceedeth , warre or peace followeth . d. pistorius of friburge was the popes chalenger : a great graecian , and caballist . the chalenger was written too in greeke what groundes his chalenger held : and that pistorius should haue fafe-conduct for an hundreth his owne friends to come with him to basill schooles : their disputation should be in the tongues which god vseth to vs , adams tongue which continued in the house of hebers faithfull : and in the tōgue of iapheth , which god trimmed 600. yeares , and spred over the world , that all nations might learne the gospell in it . wisedome requireth no moo tongues for divinitie . and by this kinde all terme brallings should be cut off . and his owne heart knew that he must graunt my rules : and therevpon i assured my selfe , and tolde him that the chalenger would give over his chalenge . after some combat , so he did , vnder his owne hande in a greeke epistle : and so both sides were glad that they no further needed preparation of warre . since , warre was : and a letter of myne written from marpurge to zurik stayed vndelivered two yeares , and then they wrote : that stayd : suo magno malo , to their own great harme , that they knew not i was in the countrey : let the scornefull say : they know better then they , their owne case . vnlesse our common groundes were sure : tempestes could not bee so soone calmed . many such dealings i could bring , but the vowed to sit in the seat of the scornefull would but mocke . but for you iewes i wil cite iudaique matters . rabbi elias your own chosen oratour , he seeth my groundes to be your grounds , and never checked one whit of my assertiones for his vse . and rabbi ruben of thrace , commeth not short of him . and if your hatred to our gospell blindeth you , doubtles ye goe into the fire which ye have kindled , and ye shall lye downe in panges . obiect not , ô iewes , our dissent where our generall consent might save you . and thus much for your generall accusation of our disagreement : where ye are vnexcusable for most grosse crossing of knowen trueth . now i will come to the particular difference which you obiect of our creede : for catelthein eis haidou . of descent to hell . twentie opinions ( saith the iew ) yee haue touching the descent to hel : as your selfe in writing haue charged our soile schollers . and what religion can be in your new testament , seeing articles be so vncerten . i will touche them which are knowen to fight openly with you . sebastian our preacher of hanaw , told your self to your face in our towne , that you were against all churches : and when marpurge printed a thesin in these wordes against you : quidem , autumat descendere ad inferos in sacro symbolo idem esse atque ascendere ad coelos , quod nos non credimus . maister isaac genius told that lavater our scholemaister sayd to the grave , he also would write against you . and iohn lucas of our hanow telleth how when he brought you from the badens sick to geneva , full fore against your will , because you had warning of their bent , for defending the text of scripture to be pure : where one beza spent sixtie yeares to prove it most corrupt , and to finde a miraculous difference in copies : iohn lucas tolde often how they vsed you , when you first went frō your chamber to salute the professours . a small professour sayde : oh , you are against our calvin : you say , that , to descend to hel is to goe vp to heaven . and what a further coile they kept , you have printed all in latin. iohn lucas sayde : the syndique and two senatours gladlie heard three whole houres , your opinion of our iewes petition , and how by thalmudiques you meant for him to cleare all your new testament , and how the syndique gaue you leaue with gods blessing , to print what you would : and how the next day 30. strange studentes by the syndiques consent , sent one d. goldastus , to request you to professe in geneva , and presently to shew him how without chaldie studies the new testament could never be vnderstood . but presentlie after you had bestowed three houres discours with the doctour , the senat sent you word what a plot the schollers layd to kill you , and how he offred you 300. french crownes to goe presently away with the scottes . now what religion can be in men of this bent ? and for hanaw we heare that you printed here vppon dan. 9. a double helpe to calvin : one for beroaldus against scaliger , the other for iesvs passage from the crosse to paradise , by all greekes , that to catelthein eis haidou , meaneth that in speach of all godly . but when you shew how geneva refusing all armies getting a sure victorie , turne god and all men against them , then hanovians kept a saracene coile : and moved the grave not to goe forward with princes promises for that great allowance which you expected : to teach vs in hebrew your gospell : we were in hope that you might haue saved our whole companie : till these strange dealings of your strife weakened vs : to cast off all opinion of christianitie . answere . twentie opinions are in deed : all springing frō one root of bitternes : the latin phrase , descèndere ad inferos , the greeke symbolon is no lesse cleer then the brightnes of the sunne . i will open that , and then all wil graunt , that the latin and all translations must meane as the originall doeth : afterwards i will come to lavater , marpurge , geneva , hanaw , and shewe consent of all sides to me . of immortalitie taught by the greeke article : and the ground of an happy common weale . iapheth taught his sonnes soules immortalitie , and that by death they shall goe hence to god , where place of ioy shall ever holde the good : and place of torment the bad . the common name to both is haides : a place vnknowen . and the heathen of most auncient time , made haides to haue two partes . leimonas , that is florishing places of the godly , and tartaron , a iayle of the wicked : so god and all soules are in haides . and to the holy , haides is heaven . to the other hell . leonidas king of spart , when with few hundreths hee fought against verie many thousandes of parsians , hee encouraged his souldiours thus : dine with a valiant courage , o lacedaemonians : we shall suppe in haides . this he made the whetston of valour : that he who dieth for his countrey , should have in haides a sure lodge of heaven , as tully translateth that word . agreeable to that plato the eloquent would haue it taught as the foundation of a good common weale , that haides hath place of eternall ioy : for the iust and valiant , and such as die for their countrey : and place of eternall woe for the evill and cowardes , that will rather flee away then die for their cittie . sophocles is most noble in this kinde , in verses cited by iustin martyr : and by full many after him . him i have cited vpon iob. and that all soules goe to haides from homers dayes all kindes of greekes holde that , and many great volumes would not conteyne all their testimonies . and after that god had by the macedonians conveighed the greeke tongue to the indianes , strabo recordeth that the very indianes beleeved of haides as the graecians did . and the macedonian greeke vsually termed heaven haiden : as portus dictionarie telleth . and our lordes prayer from math. cap. 6. in vulgar greeke for the borous , saieth , our father which art in haides . and sainct luke in his attique style bringeth the tormented in haides talking to abraham : assigning no other place for him . and no greeke ever denyed abraham to bee in haides . and we christians holde him wicked and godles , that would make saint luke senseles . all who bring men speaking one to an other , must looke that the reader will infer they bee neare : and otherwise holde the writer a lier . and any eloquent heathen would sweare , that sainct luke placed abraham in haides , and in ioy . and he maketh the word catelthein most certen : that it meaneth , permeare , to passe vnto : not to goe downe , but as the situation of the place may inferre inferioritie . now then by sainct lukes greeke , catelthein eis haidou must meane a passage for the holy to heaven . so in this article we professe against epicures with plato and all sage heathen , that soules are immortall : and that the happy go hence to an happie lodge : and that all wee holde , all , everie one , platoes ground & tullies ground of a good common weale : that the sure recōpence is in haides : and that kings should not persecute such teachers , but hold them the profitablest subiects : who teach iustice and all fortitude in high sorte : that the iust dying for mans good , the soule returneth to haides to god only wise & good , to an vnseene and pure place . all that know platoes greek would swear the pēner of this article was so far no whit platoes inferior for vse of greek . but the latin phrase descendere ad inferos , sent you iewes to hell , stumbling at the doctrine . and latin chrysologus 1200 ▪ yeares agoe , mistaking the heathen phrase , said that abraham was in gehenna till iesus went thither to redeeme him out . therevpon your isaac ben arama after others tooke occasion to stumble at our gospell : who vpon levit. 26. writeth thus : fol. 205. all the law of christians hangeth vpon this one string , that for the fall of adam he became dead in sinne : and all the fathers and iust went into the mahamaroth ( psalm . 140 ) the pits of gehenna , till iesvs went thither , and brought them furth : now , that is not possible that the holy prophetes being so familiar with god in their bodies of clay , should not rather out of the body , bein sight of his blessed glorie and in ioy . articles against isaac ben aremaes slaunder . i. our gospell never taught any holy soule went hence to anie other place then to heaven . so abraham , isaac , and iacob are in the kingdome of heaven , mat. 8. and all the prophetes , luc. 13. so the theefe , luc. cap. 23. knew that christ should goe hence to his kingdome , and that he should bee pitied : and was tolde that he also should goe that day to paradise . and s. paul , heb. xj . telleth expresly , that abraham was here a stranger , but looked for an heavenly citie , & god prepared it . though in forme of doctrine he was not perfected : having but the promise of christ to come , yet he saw him by faith , as we by storie : and by that faith went hence to heaven . and often doeth s. paul speake , heb. 9. and 10. that our lord went from the body to heaven : therefore ye iewes be shameles slaunderers . ii. christ being in aeternall spirit the god of bethel , the angel that hath the name of adonaj in him , ex. 23. taught moyses all divinitie : and teacheth nothing in the new testam . but that which he taught in moyses and the prophetes . now he , in levit. 26. where the recompence of keeping the law is tolde , telleth of life eternall by dwelling with god : & of death by gods angri face . and that you should know , that the law was given to humble you to receive the mercies in christ : you are told of 28. fold punishmentes , & of babels 70 yeares , & that then ye will confesse your sinnes , as dan. chap. 9. did . and then god will teach his covenant , which the angell did : that christ in the time set , shall end sacrifice and offring : that is , alter the lawes which moyses gave . s. steven was accused for the angells wordes : and as all the synedrion looked vpon him , they beheld his face as the face of an angell , act. 7. none of you all ever durst deny the storie . and when ye killed the holy martyr , the angel gabriel and all the angells encouraged the romanes to destroy your place . and for the godly , s. paul expoundeth levit. 26. thus : 1. cor. 5. we doe know that if the earthly house of tabernacle be dissolved : wee have a building from god , not made with handes , everlasting in the heavens . heere yee might have seene that your beniamite spake as levi , and as nothing inferior to moyses : for the spirit of god ruleth his pen , by which moyses was wise . againe , for the place of the damned , iohn apoc. 14. saith : they shal be tormented before the throne of god and the lambe for ever and ever . so gods angrie face shal be vpon them . thus ye may see that yee are much deceived . iii. vpon your occasion i thrise wrote in greeke to nicolaus serarius of mentz . he and many of many places requested me to write in greeke : to stirre studie to the tongue . and longe agoe a right honorable patron bound me in promesse so to doe in honour of our greeke testament : all written at the first in greeke . to nic. ser. i wrote a demaund what i should answer iewes for the pope . he knew well enough , that if he reconciled not the pope to me , i would begin with him . and he expresly answereth from thomas aquinas , that christ neuer went by change of place , to hell : but the church beleeved as athanasius , cyrill , theodoretus , who expreslie tell , that all the faithfull went hence to most blessed palaces : vpon psal . in commelins fragmentes . iv. theophylact vpon saint luke 23. recordeth , that the best learned holde , all the faithfull went hence to the royall palaces . v. chrysostome teacheth vpon 2. cor. hom. 6. that abraham and lazarus were in the kingdome of heaven . so your slaūder is great , and worthy of great punishment . only the heathen latin phrase bewitcheth the world : descendere ad inferos . but now some write vnto me from england , that there be none holden of any cōscience , that are not of my minde . this cause hath bene there so much debated : and the learned k. forceth all to looke about them . but i will returne to greekes . in photius librarie , a litle worke is cited , fathered vpon flavius iosephus , your man : wherein haides hath the bosom of abraham , in light and ioy : and a prison for the wicked : which is called of the same iosephus in your warre , dark haides . and that other worke is fathered vpon sundry moo : ireneus , iustin martyr , and one caius . such consent was to the doctrine . of iustin martyr . iustin martyr was a great philosopher , and ready in the best greekes . he quaest . 75. distinguisheth haiden into paradise , and nabuchodonosors haiden : and for the monarchy of the world , and soules immortalitie citeth against epicures , wise poetes for haides , iumpe as christian faith is professed , by symbolon apost . and from the phrase of this article iustin wan his chief credit among heathen . the latin translation would never have done that . the greek is holy . of eusebius . eusebius in the common mouth of ecclesiasticall storie : and in this argument he vseth the phrase of the symbolon , hist . 1. 13. and by oracles doeth expound it . he saieth that thaddaeus taught the l. of edessen , that our lord was crucified , dead , and buried , and went to haides : and thence hee raised vp the just : which had of long time bene a sleepe . this in hist . lib. 1. cap. 13. now apod . 3. he citeth porphyrie and oracles , to tell whither our lord went : where the oracles say , of our lord. apo. 3. fol. 87. that mans soule was the godliest of all soules . and the godly soule doeth goe into heaven . thus speaketh the oracle : and porphyrie assenteth , that the soule was iust , and went hence into heaven . so eusebius being the cōmon historique for the church , telleth the cōmon opinion for his time , how the speech of the symbolon was vnderstood , that haides of the godly is knowen . of latines : and other translations . soone after that latin studies came in credit , they bred disturbance : what descendere & inferos should meane : and no tongue but the greeke could well expresse the matter . therefore many symbola , when the immortalitie of the soule was knowne , left out the article : when the mynde without the expresse word held the matter : and barbarous tongues could not expresse the right . two causes mooved them . the one , that when soules immortalitie was knowen , the article was cold that drew the matter into question . the other , that translations drew hurtfull expositions : being vnable to overtake the greeke eloquence . so the omission was sage , where omission was : and was to bee wished that it had bene over all barbarous countreys , vnable to expresse the greekes clearenes . but we may be sure it was in the greeke at the first , while heathen and christians made equall vse and friendship by the article . and the greek fathers cōtinually deale with the article , as holding it vsuall . and for all the twentie opinions : i cited , this cōmeth one check for them all : that it is in proprietie of greeke flat atheisme , to denie to soules passage frō the body : to catelthein eis haidou , a returning to god that gaue them . and it is an vnspeakable shame for doctours of christianitie , not to know the phrases of their own abridgement of faith , and markes of profession . now i will come to your hanovean preachers , and marpurges , and lavater , & geneva , and for your stirres for genevaes quarell . of the report that i was set against all churches . i. this report was much faultie . it is no fault to differ from all churches for the good of all churches . ii. churches carrie no sway , aboue the word of god : but the word of god doeth above all churches . iii. i haue brought to light by the helpe of iewes and heathen , many things which none of any church before mee cleared to my hand : as that the law was aey writtē as now . iv. i knew not fifteene yeares agoe , any learned man in the world that durst mainteyn , that to catelthein eis haidou in the godly , was to goe vp to heaven . but since , mightie & learned are of my minde . the duke of bullon being at hanaw , was desirous to heare my selfe vpon this article , at a late supper . and as maister isaac genius told me on the morrow , he sent to sedan for his professour : who came and read what i had written , and saide he was of my minde : and the duke bade him tell all his fellowes , that they also should be or look for no pay . isaac genius is myne authour . maister du boys can tell : aske him . and vnlesse england bee full of fooles or flatterers , the heartie all there , stande to mee . two caladonians , nine yeares agoe , overthrew all the good that i might haue done . the bishops cleared them selves : and tolde who the parties were : two calcedonian lords sorrowed that that should come from their soile : and that therevpon ban. by whom i would not be checkt for any thing , should bee great . in france the best learned presentlie ioyned to mee : and reformed helvetia : & the ll. & marchants of francfurt : and the iesuites of mentz : and the best of hanaw . the least should not chide , that i was against all churches : when i am against them for their speciall good . at francfurt a preacher by occasion of speach against english spellmen , was aunswered that they were allowed in england . then said he , there is no religion in england . a marchant whom m. is . gen. described to bee simplie the richest in all francfurt , said , i would br. heard you . he is no turk , iew , romist , lutheran , calvinian , yet i hold him of the best religion . in england we allow no teacher but god. the marchant , thought differing from mē to be no blame , as none that studie of conscience , will make flesh their arme . i dare promisse that what so ever i defende of resolute purpose , or oppugne in schooles : that the most part of the hearers will be of my minde . i was requested at mentz , to dispute vpon a licentiat . i tolde them that i had no minde to be busie in straunge soiles . then they vrged instantlie of all friendship . therevpon i was content , but told them , that i would overcome , by their voices , or never dispute more . and if any thinke , he can doe better then their aunswearer did , let him trie . the question shal be here layd downe . romana ecclesia est vera christi ecclesia . the church of rome is the true church . reply . you make peter god : therefore yee are not the true church . the antecedent is denied . ye make him rock : therefore god. the sequell is denyed . rock is never taken in praise of person : but only in god. once it is spokē of abraham and sara , es . 51. for the quarry whence israell was out : and for a madianite , num. 25. but neither place will stande so here : though maymonides in moreb , would commend abraham and sara here . the cōtinuall vse of rock in the highest degree of prayse telleth , that the terme belongeth only to god. answer . it is bestowed sometimes vpon other men . reply . eysight will iudge , that , these be all the places wherein the word commeth , in commendation of a person : the rock : his word is perfect : he is the god of trueth , deut. 32. v. 4. and he contemned the rocke of his salvation , v. 15. thou wilt forget the rock that begate thee , v. 19. their rock hath sold them , v. 30. their rocke is not like our rocke , v. 31. the rock in whom they trusted , v. 36. and in all these places the seventie seniors put theos , god. thus often in one chapter in moyses , the word rock is , god : and the termes of the gospell must agree with them of the law. so , there is no rock but our god , 1. sam. 2. my god is the rock in whom i will trust , 2. sam. 22. 3. and psal . 18. 3. and who is the rock , but our god , 2. sam. 22. and ps . 18 the eternall liveth , and blessed is my rock : and exalted be my god , the rock of my salvation , 2. sam. 22. the rock of israell spake to me . the eternall is my rock , and redeemer , psal . 19. my rock , be not silent concerning me . doubtles he is my rock and my salvation , psal . 62. 3. & 7. he was to me a rock of dwelling , psal . 71. 3. the rock of my heart , and my portion , psal . 73. 26. they remembred that god was their rock . my god , and the rock of my salvation , ps . 89. my god , and the rock of my confidence , ps . 94. 22. let vs sing to the rock of our salvation . ps . 95. blessed be the eternall my rock . ps . 144. so in esai , the rock of thy strength , thou hast not remembred , chap. 16. 10. so the rock of israell , chap. 30. i acknowledge no other , cha . 44. the holy ghost would not so often vse the terme rock in so high maiestie , and bestow it vpon peter , who thrise denied him . s. peter him selfe in his epistle from babylon to the scattered iewes somewhat neare by the 70. terme for tzur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. sam. 22. saieth : let them commend their soules to the sure rock the creator . now the cause of the terme rock proceeded from the first demaund , concerning the sonne of man , dan. 7. comming with the clouds of heaven , or angels , as rabbi sadaias termeth them . there , in a great sea foure beastes arise afflicting iudah . but deut. 32. told the rock would helpe them at the worst : as dan. 12. telleth . so against the romanes sea , apoc. 13. the same terme rock is a promesse , against rome , nor for rome . and peter was never nearer rome then ioppe : origen & tertullian , euseb . auctors , after 250. yeres of peters being in rome , are a egyptian rede , that will prick the hand . s. luke that noteth lesse townes where s. peter was , would never have omitted his being in rome , if ever he had bene there . and he that expreslie telleth of him selfe , he was in babylon to shew the prophecy psal . 87. that babel and proud egypt should yeeld a people to god , 1. pet. 5. & in his second epistle pronouncing the letter a in by an s. ( which chaldaea did : as daniels speech teacheth : and thalmud ierusalemy in megilah : & r. azarias ) in balaams father , bosor , for beor at rome by the 70. he might haue taught any maide , whence the galilean wrote , by his voice . so rock is expreslie against rome , not for it . but will try you with a second syllogisme . if rome crucified christ , it is vnpossible for god to blesse rome , with any hast or perogative : longe s. paul was kept back . but the first is true , by balaam , num. 24. and the foure evange listes in pilate and the romane soldiers : therfore rome for any prerogative , must still goe on to destruction , as balaam , numb . 24. & apoc. 17. doe vse the phrase . answere . rome , as it is the seat of the empire , it is cursed , but as it is the church , it is blessed . reply . your pope is farre aboue all emperors as ye deeme : therefore as your church depēdeth vpon him , ye are openly cursed . here i gave place to others , as reason would : & the commencer gaue certen battes to the repliers : and the bedell brought so to me : and they requested me not to refuse thē . this disputatiō was celebrated by the very iesuites , over the empire : that none could answer the arguments . and for all that i am to teach you , they cōfesse that all mine extant in ebrew , greek or latin , they allow . and for all that , they haue more , i reiect it . these be vaine dreames , that one apostle could be above another : that peter was at rome : that any cā bind , or lose sinnes : but by teaching what bindeth , what loseth : that one man should in divinitie be above all : that the barbarous latin should exclude the hebrew law : where thousands of names , as in the book of numbers , haue plain sentences vnder thē : but in other tongues we speak them to lesse comfort . and so the new testam . in greek hath every word as a pearle , to them that can tell from what heathen , the floure of athens they be taken : or in what imitation of the 70. or thalmudique , for weightie common places ▪ or which turne eloquent greeke to beryllike or carbuncle-like termes of the law and prophetes . one skilfull in greek and ebrew shall in reading the new testament runne in memorie through all attique and thalmudique the latin is to the greeke but as a stutter to eloquent . and a babylonian curse came to the world : when the grace of our lord iesus christ , in the tongues of heber and the greeke , was despised : and a latepatched barbarous came in steede of it . the plague of rome by alaricus and gensericus , and theodoricus , and totilas that pilled rome , might haue warned them , of preferring the barbarous before the holy. the next wickednes is this : that any should commaunde any of the simplest not to read the bible : or any learned requested by a companie , not to expound it . if the synagogue of the bridge-makers at thymbris had taught rome everie day of the lord iohns apocalyps , they had not bene now in dispute for faith and dominion . by the groundes which they must graunt , and i would bring to you , no one whit of bible will serve the bridge-maker of rome , as sozimus termeth him . the mainteyning of a barbarous schoole latin , and wicked aristotles false groundes giveth him colour of prate : if graecia ruled studies , as after the apostles dayes it did six hundreth yeares : and your thalmudique studies were ioyned ; to shew that our apostles have nothing but by your graunt it had bene plain of old . i will anon plead your cōsent with me : and now tell you that the mysterie of godlines , that god in the flesh reconcileth the world vnto himselfe : this , your doctours speake , but knew not what they spake . in other poinctes your olde scribes better cleare our apostles then any of our owne side : by reason that their disputations are vpon moyses to their vein . hard to vs , easie to you . then for the churches good i neede not to feare blames . in england by our kings commaundement through the earle of pembrok , i gave advertisment of strange corruption in our handling of religion . they saw it was soundly done to the common good : and all spake well of it . wee conspire not as your thalmudiques doe , to be the scūme of the world : to deny 80. yeares from the poloponnesian warres to alexander macedon men of all kingdomes , persian and greekes : and so over all the world ever to have bene in course of nature . such dogges ye are : to defeet the angel gabriels prophecy . now for geneveans , marpurgeans , and hanoveans none of fame crosse me . so your obiection is fonde . and for hindring princes , i sought not to them : nor ever will. and i have answered them so in a latin epistle . my owne k. is able enough : and was willing but for some hinderers . now i will shew rabbi elias your appointed oratour towardes me , his attendance to me at basil , to our apocalyps , and the epistle of s. paul to you ebrewes . i will now lay downe the sum of both , as expounded vnto him in your vein , and by your authours . i will in dialogue handle a speach had with rabby elias at basil . for , dialogue , as in plato and tully hath shortnes . thus i began . br. i preceave by your eloquent speach , that you are the rabbi which in francfurt synagoge disputed with me : denying nothing , that you knewe true . eli. i am the man. and i gladly heard you drawe all the lawe to messias : and i celebrated you to all nations : and gladly would i heare more . br. and gladly would i teach you . and that you may wonder at the fishers of galily , i will take ourlast book penned by iohn the apostle : speaking how cittim or italy shall afflict the true israel vntil the end of light with darknes : balaam spake of assur and cittim . by ▪ assur hee meant them that possessed assyria , and dwelt in the east : as salmanasars house , & chaldea , and persia , and macedonians . all these held assyria , and the persian king , son to esther is called king of assyr in ezra : as cyrus king of babel . but the empire of italy stayde in italy , and by deputies afflicted : so it is as equally great to al the former , as if they had ben so many kingdoms . the storie you know , howe the romanes pretending friendship in the beginning : at the last , by the machabees falling out , made iuda subiect to rome , and kilde christ : and destroyed your city . eli. wee all know this too well . br. daniel told you , that christ the king should be killed at the holy citie : to make reconciliation for sin : and to find eternall redemption , and make the heathen one body with you : and should finish sacrifice and offring : and then should destroy the holy citie and temple : as with the deluge of noes flood . eli. i remember , you brought me to this exigent in francfurt synagogue : and i had not one word to reply , & you ended the holy chronicle in the death of messias : and you shewed by like revolutiones , that as we had 40. yeares in the wildernes in rebellion before wee entred into the lande , so we should have 40. for repentance : after killing of christ , before we should goe into the wildernes of the heathen : which afore for iuda , before the first temple was brent , ezekiel for ieremy handleth : and barbinel vpon him very plentifully . and we iewes admire god in our law for measure of times to our policy , noe lesse then our godly astronomers doe , shewing howe the motiones of the heavens declare the workes of god : so when we see your new testament ioyne in times to ours , the lawe , for my part i speak , i thinke it is from god. br. you knowe daniel beginneth with the first of the seventie of babel : and then he himselfe was captived , and liveth seventy yeares in babel : and saw the event of ieremies prophecy for it , for desolation : and then is taught of seaventie seavens to end moses , so 70. & 490. make 560. all these by scripture : adde forty from like revolution and sure by roman rolles then daniel gave 600. yeare warning that the kingdome of christ is not of this world . eli. i remember with vnspeakeable gronings , the destruction of the olde world : for not regarding lamechs speach at the birth of noe : how he should comfort vs : after our wicked workes , and sorowes of our handes : and after the curse of the earth , from the eternall god vpon adams rebellion : how at six hundreth yeares after , it came : when noe was six hundreth yeares old : then came the floud , and tooke all away : and our thalmud and zohar telleth that all their soules be in gehenna . now i see our misery , and your trueth : and that our citie shall never be restored , nor our nation : and that all our thalmudiques rebell against god , teaching a restoring of our state in the lande of canaan . br. where daniel endeth , iohn beginneth . fourteene yeres after the citie was stoken by the romanes , as ezekiel in like time sawe a ierusalem . ch. 40. iohn seeth the historie of ezekiels ierusalem : that his prophecy is not to bee expounded in propre sense of wordes : where the man of god spake as hee was caryed by the spirit . the time is gathered by romane stories for the death of domitian , soone following iohns banishment into patmos : as christ his eyes were a flame of fire , serching rome dealinges : as paras , was revenged for hinderance of the temple , even by glorious cyrus miserable death : and soone in xerxes great armie . eli. gods workes be great , & regarded of all that delite in them . but now speake of your revelation what it is : what it handleth : what nationes , what times : and first of all what is the kind of the style . by that we shall know whether god pend the book . hee is perfect in wisedome and speach : no man ever was : but they in whom the spirit of god spake : they only , no man , be perfect in speach of the revelation style . br. the fisher of galilee made a fisher for ezekiels waters which give live where they come , clensing hartes vnto true holines : sheweth by his wisedome of speach , that god spake in him : and by statelines of matter : wherein mans witte could not deale : and the power of performance : which now the event hath shewed . but now we will consider alone the style : in attique and common greeke : in the 70. seniores greeke : in the thalmudique greeke : & where the apostle is stately frō god to speake in a new maner : by this rule given to heathen : which horace , witty , though wicked hath in art. poet licuit , semperque licebit , signatum praesente note traducere nomen . he that goeth further buildeth babel in building a newe language , termes ought to bee knowne to all nations : and god giveth noe rules but the plaine for the simplest to vnderstand . and moyses biddeth vs to leave the hid to the eternall our god , deut. 29. and , as you knowe full well , that speach is pricked over the head : as one of the fiften places pricked for singular rare warning . midras rabbah in the prick over aharon , to warne that he is not in the number there set down , handleth all the fiften . god requireth plaine speach : and that , in these four kindes : rome patching a barbarous newfangled , speach dealeth as marmony praet . to misnah , speaketh of the wrightes to the babylonian thalmud : that they made a speach which lived not in the worlde but an hundreth yeares . for the greek emperours there taming babel destroyed their college : & so their invention , as the tower went not forward . but it troubled you to this day : while yee teach your children athean traditiones from a language that never any nation spake : and yee are faine to make a dictiory in comment through your six great tomes . you invented a gibberish speach , that christians could not spie your vanitie : and ye wrot traditiones to your nation for salvation where thalmud ierusalemi an hundreth yeares elder dealt plainly : that we may see what ye have good , and what ye have bad . and maimoni made it into ebrew : and the other moses in s. m. g. sepher , mitsvoth gedoloth . speaches frō these four , vsed while the temple stood , will helpe vs. and now i will handle iohns four dialectes , as art biddeth him to speake . it was not he that wrote , but god that wrot by him . of the attique in the apocalyps . the rainbow is in the 70. toxon , bow : that would have troubled iohn : who ch . 6. bringeth toxon in the common sense of a bow . therefore he taketh the terme iris : vsed in homer and in all after him . that is specially brave in attique sense : as that terme is brave in homers schollers . of the 70. bishops dialecte : far the most part of the book is from the termes of the 70. although the fisher of galilee never reade them , the word taught him their wordes for the vse of nationes that were acquainted with the septuagint . one speach of this sort is so rare , from the 70. vpon el. 54. yea so rare : that they who marke it not , will confound all , that toucheth the authority of the twelve stones : which are twelve exod. 28. of them be niene ezek. 28. and all twelve be apoc. 21. in rare vse . of laspis , put for the carbuncle : apoc. 21. from the 70. vpon . es . 54. codcod by david kimchi the king of grammarians is in esai . 54. the carbuncle : as you knovv full vvell : ô rabbi elias . eli. that doe i full well : and so in thargum ierusalemy . the stone of iuda is cadcedona . br. so our iohn nameth it : chalcedon : avoyding the repeating of the letter daleth . eli. assuredly this can not be done without rare instinct . you bring me in great part to be a christian . but goe on . iaspis in the walles of ierusalem is codcod : and iaspis commeth for the walles of the holy citie , that they bee as iaspis christallizing , from es . 54. but iaspis in the first of the twelve foundations is cleane for an other tribe , as i will speake anone . eli. if your translation distinguish not these two , it doth the authour great iniurie , for the whole booke should finde disgrace , by confusion : for so rare wisedome . of the thalmudique . but next your septuagint dialect , let me see our thalmudique : in that we would be proud . br. calcedon , the last worde that wee spake off is of that sort . so collyrion . apoc. 3. of ten in midras rabba & your thalmuds : knowne in grecia , in you more . iewes schattered among greekes learned many vulgar termes , as that , and cosmocrator : for a king : in ierusalemy and midras rabba : and many such . so , that the sacrificers were girded about the brest , you rabbi know who teacheth . rabbi . eli. very wel , vzielides , vpon ezekiel , & mamionides in , holy garments , and kimchi in miclol . and this last is enough for the thalmudiques . now let me heare , what the apostle toke from gods authority : that will most shewe that god speaketh in him . br. that shal be more largely handled . of the apostique greeke dialect . for speaches and for sentences calling whole bookes into cleare light , i will here speake : and i will give the particulars their titles : for rarenes of the matter . of iehovah expounded . this commeth first , that iehova is expounded from exod. who was , whose is , who wil be : and this : drawen to shew the last actes looking to the first counsels , that all may be seene to depend vpon one god. eli. rab. elias . our cōmon prayer-booke printed here at basil , harps at this . br. but to what purpose , missing of all gods nature in the holy trinity : the father , the sonne , and the holy ghost : and of his counsell for submitting the world to a man , where the first man fell his first day , and then one in whom god should dwell was promised a destroyer of satans workes : yee speak all this but as parrets . eli. god help , vs : hast on , the iourney is long , yet you make me think it short . so ossenb . iewes learnd daniel of you . of the seven spirites . from es . 11. you note that seaven spirites shall rest vpon messias , sanedrin perek . 6. fol. 43. but you vnderstand not that the godhead shall rest bodily in him : which godhead is all one in the father , the sonne , and holy ghost : and that is vnseparable : yet there is a distinction knowen to ▪ god , and told vs , & we know that god dwelleth in light which none can come to : and we rest in so much as our minds can hold . and your selves confesse a mystery in elohim gen. 1. 1. being in forme plural , as in , thy creatours , eccl. 12. thy makers . thy lordes from es . 54. and god my makers , iob. 35. and in massecheth sopherim , yee fight why abraham should vse ( gen. 20. ) a verbe plurall to elohim : when they ( elohim ) caused me to wonder frō my country , ( not knowing whether he went as elswere midras expoudeth the word ) : at this ye are all amased , yet ye cannot perceave that in aharons blessing num . 6. for what mysterie iehova is thrise repeted , from whom grace and peace commeth to israel . but our fisher of galile , teacheth that the spirit which flootered vpon the waters , flootereth vpon the waters of the lawe here , to give waters of life freely , without which waters and spirit , none can be borne to the kingdome of heaven . this spirit is eternall god , the same godhead with the father , as iehova sent him and his spirit , to teach the gospel of the eternall sonne , whom god made heyre of all , and by whom he made the world . so he sheweth iesus christ to be the eternall , when he prayeth for grace and peace from him . of the psalme 89. where the kingdome of david promised by nathan is expounded : how iohn expoundeth that to stand in christ. elias ; i thank you hartely for calling me to consider better the law : i will think sadly of it . but what poinct touching christ , plain in prophecy doth he teach . br. all you know that aethan the ezrahite , of zera brother to phares , handleth the state of the kingdome which you loke for . and there he prophecieth that salomōs house should come to nothing , yet an eternall throne was stablished , for one chosen , the bechor , first begotten , here from the dead : for which hope iosephs bones end the glorious book of genesis . in aethan , he is above the kinges of the earth : and so in iohns blessing , as eternall god. of psal . 33. for election . and iohn telleth , what true blessing is : that iesus christ doth love vs , and washeth vs from our sinnes . here the eternall love of god , that chose abraham : yea when hee had worshipped strange goddes : yet of love , not desert , chose him : and so all blessed : who cannot chose him , but he doth chose them . blessed be the people whom iehovah hath chosen to be their god. he , by whose word the heavens were made : & all the hoast of them by the spirit of his mouth . of washing vs from our sinnes . esay the evangelist , full of gladsome tidings in christ , telles , that iehova wil be the brightnes of glorie , & the fruite of the earth : and wash away the vncleannes of the daughters of sion . that text sheweth the marrow of all esai : and he of all the prophetes . and iohn here telleth that iesvs christ hath washed vs from our sinnes : and so sheweth that all levies doings be ended , for which the whole frame of the law was made . of the kingdome promised to david . nathans prophecie for an eternall throne , yee expound to this day , to meane ease of this world , in chanaan . and all the world seeth now 1500. yeres your madnes . iohn telleth that the roiall mind cōquering chananean spirites , that they reigne not in vs : this maketh vs kings and sacrificers , to sacrifice our owne affections , and to serve god in holy reverence : to praise him with all our heart : and to build a church against tyrannie and deceit : against babel and egypt : and the new gog and magog . what the drift of the apocalyps is . rab. elias . i never heard so much for your new testamēt : now let me heare the drift of the booke , as you have tolde the drift of daniel . br. a litle more i will speake of iohn● apostolique greeke in some particulars : and then generallie . messias in daniel , hath his feete like shining brasse : some brasse commeth neare golde : such as ezra mentioneth , cap. 8. 27. mountain brasse greekes call it . iohn libanus brasse : as god vseth libanus for moūtaines , in speech of their frame . so for iahalom , the stone wherein zabulon was graven , the 70. had iaspis : which terme had caused great disturbance . iohn applyeth iaspis to the hebrew iaspeh , the stone of beniamin : and to iahalom hee giveth sardonix : and chrysophrase for nephthaly , in steed of common achates : a white achat with a golden list , & some greenesse . so precious is iohns style . and this much particularly : now generally , the style is from the prophetes : shewing from old matters past , how the like shall come againe : which is the surest way of teaching . and the lāguage wil be easie to you iewes , because you know the prophets speach : but is hard to heathē , because the 70. did not translate , nor ever meant , the law plainlie , because the wicked would hold it folly . now i will come to shew the counsell of the booke . rabbi . and vpon what prophecy doeth it depend ? br. vpon es . 25. where god promiseth to take away the covering that covered all nations . the gospell sheweth how god was in christ , to take away the covering of the law. now that temple and nation is destroyed , and iesus christ him-selfe in this book calleth all nations to him , the terme of vncovering is a fit tytle for that prophecy . rab. elias . this verie title might shew god to be the author of the book . br. the drift of it is , to comfort all holy iewes , as s. peter did from babylon , that the heavenly ierusalem is not a materiall citie , but made of mens heartes knowen to god , and praying to him frō good vnderstanding , and vsing open sage profession while god bridleth hinderance , and vsing circumspection against bad tyranny made stronge by satan turned into an angell of light . it conteyneth beside iohns preface in propre speech , visions for the present institution of the world : in cha . 1 , 2 , 3. and afterward for ages following . for the present age iesus christ appeareth as he did to daniel , chap. 10. when the temple was hindred from building : and applyeth that vision to seaven churches , in most heavenly sweatnes , and expoundeth all the song of songes by knocking at the dore , that he is the salomon , who conforteth the daughters of ierusalem . the prophecies following twise goe over the state to come vnto the end of the world . the first endeth with the eleventh chapter : the next with the nineteenth : the twenty lappeth vp the mischief of satan : and the last two , the glorie of the afflicted , and obscure to the world : by pear-like speaches for the prophetes ierusalem . of the nations , by name saluted in this booke . the god of all knowledge vseth light in all his stories . the house of rich craesus sprange from a king most famous for riches , who ruled from many isles of the midle sea , to armenia . esai promised cyrus all his wealth : in rich craesus that fell out , who being in amitie with nabynetar , as herodote harped at his name , he provoked cyrus to warre : and of craesus became irus . so persia ruled that soile long . now when ezekiel had comforted the iewes , that they should have a returne as a resurrection , he warneth them , that they should looke for no kingdome in this world : but that the lande of gog , or gyg , and magog , by graecians , should afflict them with great helpes from many coūtreys , as you know . in the kings of the north and south , dan. xj . this fell out : whereof antiochia was neare magog : the towne built by antiochus the mischievous : the other townes here named , were the old courtes of rich gyges : the kings of the south ptolemei lagidae : and the kinges of the north seleucidae , both held as it were , in equall portion these soiles : and filled them with iewes forced to learne greeke . so these being nearest to ierusalem of greeke countreyes , and full of iewes scattered , to teach the old storie were fittest to bee taught , first to save the rest of greeke speach : and all they knew daniels prophecie of his last kingdome boisterous in these quarters . and the god of all knowledge , began in wicked antioch to make a godly church : that christians thence first bare the name : and endeth his speech to men in the other end of the legges last dominions which they could holde : the lande of old god and magog , vnder macedonians : and fit to looke for a new gog and magog from further west . rab. eli. i gladly heare this . now tell at large who be the oppressors . of the oppressors , in the apocalyps . br. you know ô rabbi , how closely daniel taught , who the nations should be , who should take away the iewes kingdome . but in the end he nameth them : yet so , that hee wrote that part in ebrew : the tongue ended from the world in common vsage . so here , a longe while they are closely touched as vnder seales : and from the last of them come seaven trumpets . seeing iohn was banished into patmos by rome : his comfortes in plagues and vengeance should bee against rome : who is plagued with warre , bloudy and pestilent , and with losse of state , for killing : then after the fall of the church , ariseth by colour of scripture , a king of locustes , or beast arising out of the earth by peace : in the policie or citie where christ was crucified . next they are both as pharaoh , es . 27. set foorth by a dragon with armes that will agree to none but rome : and this same dragon hath two partes : the vpper part in a policie alone : the taile , the prophet that speaketh lies . againe , both be more clearelie set foorth in two severall partes . the vpper part of the dragon , is compounded in a new one beast comming out of a sea : cōpounded of the four in daniel : with a head like the dragons , and once made dead : as , the state vnder the seales was once overthrowen . then the taile of the dragon is a beast alone , comming out of the quiet earth : bearing two hornes like a lambes : but the mouth of the former dragon , & maketh the former beast aliue againe : and suffereth none to vse policie , but them that vse the markes of his policie : worship of idoles , now openly tolde . and at the last , all is made plaine , the beast revived , hath the hornes of the former : and head : but for crueltie , all bloody in colour : as pope is the greatest murtherer that ever was in the worlde : by warres all vniust : and chalenge to kill all that will not fall downe and worship him . now vpon this red beast sitteth a woman drunke with the blood of the sainctes : and then all doubt is taken away . the woman is the citie which beareth rule over the kings of the earth . and this for the last affaires of the worlde . rabbi elias . i am sure the nation is past deniall : how so ever the particulars will fall out . now i beseech you tell me brieflie the whole summe of iohns vision . god is my iudge that i never heard christian with so great delite : and i thought so when you reasoned with mee in francfurt synagogue . i never heard any christian before you , that could speal ebrew readier then we ebrewes : and made good your doctrine by our doctors and by greekes , that never saw daniel . as abraham ruben writeth , so i think that your q. hath rare regard of scholers . br. i will endevour to give you brieflie the summe of this booke , frō iohns speach in his owne native maner , & his visions for the time praesent and to come . the first speech of iohn sheweth how the sonne hath received frō the father a revealing of the churches case vnto the last iudgement and resurrection : and iohn , the disciple whom the lord loved , is talked with by an angell , and spoken too by christ . and iohn exclameth what goodnes cōmeth from this revelation : that it maketh the reader happie : and he commendeth the worke to seaven churches of the lande of gog , where iewes were scattered by the macedonians : the farthest westward of their dispersion , and were fit instruments to save vs poore heathen towards sun set : as afterward he made our poore coūtrey the ends of the earth the possession of christ . the blessing from the holy trinitie , the eternall , our god , the eternall , is most heavenly , and the acclamation of glorie to the sonne , from fs . 4. and exod . 19. & warning of his iudgement : when the second time he commeth in the cloudes , as he came dan. 7. to take manhood : and from zacharie & his owne gospell he teacheth rome that pearced him handes , feet and side , that they shall see a revenger . and the eternitie of the sonne is manifest , in that he is agr ; . and ω. the beginning and the end , who is , who was , and wil be the almightie . now he commeth to tell the opportunitie of the visions . he was banished into patmos , a small iland neare ephesus : recorded onely but by name of heathen , obscure for any further storie . into this , as out of the world , iohn of whom the world was not worthie , was banished : god turning domitians tyrannie into a blessing , that this desert iland , should have the state of the whole world set open . rabbi elias . certenly this must be a strang blessing of god : i am much bent to hear your speach : and i consider the law-giving how it was in the wildernes , where none but gods own should be partakers . and as at the west of the arke , as at sunne-setting of state , the dearest and last-borne tribes were set : ioseph and beniamin : in ephraim , beniamin , and manasses , to shew that the lord doeth stretch his power to the furthest off : so i deeme , that , in the furthest quarters of our dispersion west-ward , as before ephraim , beniamin and manasses , god would stirre vp his strength , and come and helpe vs. thus farre i can goe , after you have drawe me on . br. the basenes of this iland hath a further signification : to teach , that the obscure places shall most have the glory of god. as all men be wicked naturallie , and one pricketh forward another , so a great citie , such as aristides the rhetor sophister , maketh rome , will soone become a world of wickednes . but patmos now telleth that the church shal be in the wildernes : as in chap. 7. it is not evident by open shew , but as in ierusalem vnder sedekias , ezek . 9. when an angel sealeth them which belang to god : so of vs heathen , an angell sealeth them that bee his , when the open face of the church was gone : and the dragon , head and tayle driveth the church into the wildernes : and the beast compounded of daniels foure once dead and revived , but of purple colour , and having a rider , a woman , in scarlat , drunk with the blood of the sainctes , this drove the church into the wildernes through a fea of troubles , mixt with fire and fagot . rab. eli. i admire these visiones , and cannot gainsay them . br. the time is more wond●●full then the place . rab. what terme have yee of the time ? br. the lords day . rab. what day is that ? br. the first day of the weeke . rab. and why is the sabbath altered ? br. i will tell you large matter brieflie . the first day , elohim , the adviser and worker of the worldes frame made heaven with the angels , and earth , and light : and the angels , the morning starres , who confirmed by feare and tremblinge their strength , which in wisedome and holines was not so perfect , but that they might fall : these starres showted to see the earth hange in the middes of the ayer : and the waters drawen to their chanels : and the roaring sea , threatening to drownd the lande , returning from the shoare , as by gods checkes , so when they saw the cloudes fastened in the skie , and all workes that way , they showted : no lesse at sunne , moone and starres , and plantes , trees & hearbes : at foules from eagle to wren , and fish , from whale to shrimpe : and beastes with crepers from elephant to antes : they glorified god the creatours : hearing a voice , saying , let this be : and it stood . now when god the creatours , the father , sonne , and holy ghost , was to make man , that should have knowledge of the eternal trinitie , he , dwelling in light that none can come too , speaketh , let vs make man according to our likenes : and let them be lordes over beastes , fish , and foules : and god made man after his owne image : and bringeth all beastes and foules before adam : and he giveth them names , expressing their nature , as wisely as angels could . and seeing that it was not good for adam to be alone , hee maketh eue out of his ribbe : and then carieth both into paradise : and giveth commaundement to both in the singular number , as they were one flesh . rab● you in the endes of the earth search the law exactly . it must needes be holden that the woman was made before the law was given . as shee telleth the meaning to be of both : ye shall eat of all the trees of the garden , but of the tree of knowledge of evill and good , ye shall not eate : for the day ye eat of it , yee shall die . all this was the sixt day . and before this commaundement was given , god gave his angells care over man : as you hold them spirites sent foorth to minister for them that shall inherite salvation . great armies of spirites , not reverencing so fully as they should gods counsell , though when man was made , they were very good , as all creatures , yet great armies of millions being left vnto their owne sway , hated mans superioritie : and kept not their standing , but became of poysonfull hatred against god : and by leave went into the serpent , and deceaved eua , before shee was called eve : and she drew the man to sinne : and about time of eating , they ate the tree fruite ( generally all tree fruites be mela , apples ) . and at the evening god called them to iudgement , and pronounceth eternall cōdemnation against the devils : and all the wicked that shal be borne of that poyson that the serpent breathed into eve and not regenerated by water of law , and spirit moving vpon it : which spirit ye truely say to be the spirit of christ . this sad storie fell the sixt day . and then is the promesse that one shall come to be a man , according to the kinde : whose footesteps and handes satan the old serpent shall pearce : but he shall bruse all his power , and destroy his workes . the serpent brought man to sinne , messias shall finde him iustice : satan bred death : messias life . satan brought all the world to wrack : messias the mightie god will make a new world : and ye confesse in tongue , that in this speach : he shall bruse thy head : he is here , god to be praised for ever . and this more ye say : he hath decreed to destroy him out of the world , as it is written : death shal be swallowed vp into victorie : and i will destroy the vncleane spirit from out of the earth . this is principally in time to come , whē the dead shall arise . againe , in zohar , gen. col . 298. since the time that the serpent overruled man , he ruleth also over all the sons of the world , and he is busie to deceave the world , and the world cannot escape his punishment , vntill christ the king doeth come , and the holy and blessed god doeth raise vp them that sleepe in the dust , as it is written : death is swallowed vp into victorie . also your selves say : christ shal be killed : therevpon is this allusion : of booz to ruth : sleepe vnto the morning , zohar col . 93. the ground of your allusions must be plain : when you can draw common matter to it . and the angell gabriels speech was your first ground : and it is a wonder that you vnderstand it not . rab. el. in england , reinolds and lively , and bar lo scoff your accompt . in leyden scaliger br. churches ken them colde thankes , and wished the chief , rare otherwise , for this , vnborne : and parkins for folowing reinolds in 80. seavens , rare otherwise , by one rotten flie putrified a box of precious oinctment . reinolds was droven to graunt the limites : from the angels speech to the death of christ . and for all greeke accomptes scaliger & he were answered by greekes . what whole kingdomes holde , as albion vpon our bible : fraūce in genebrard , the hebrew professour at paris : heydelberge , vnder tremelius , well payd : zurick in their hen ▪ wolphlius : & geneva in sage calvin : after old and sound athanasius in his questiones : which work if it be not his ( for some later matters ) made by imitation of him hath double authoritie : and hector pintus in portugall : these millions , not one , or twoo , flaunting with an idle opinion of greeke , should have bene regarded of you . of redemption day , that it should be on friday . rabbi bachay saw by the case of adams fall the six day , that the redeemer should performe his worke the sixt day . rab. all our doctours graunt that adam fell the day of his creation . br. and all ours , not ridiculous : and all simply , that redemption was wrought that day . the whole sabbath , our lord rested in the grave , and the first day hee arose , and brought light vnto the world . your selves in zohar graunt all this of messias : all this that i speak : that messias is god : that this saying , let there be light , is an inducing to his light . and this : the spirit floothereth vpon the waters , hath inducement to his spirit flootring vpon the waters of the law. all this in zohar vpon gen. fol. 21. and much more , that messias was in the garden : and adam was drivē from messias . thus you heare the cause of our lords day . rab. i never heard so much . what saw iohn on the lords day ? br. visions of the churches state vnto the end of the world . of the trumpettes voice . he heard the voice of a trumpet behinde him , when he was in the spirit , as was ezekiel chap. 1. what should the trumpet signifie ? rab. happie are they that know the trum pets sounde , psal . 89. br. and speaketh not aethan there of the kingdome of messias ? rab. that we hold . brough . so trūpet here calleth that into minde . rab. and what sounded the voice of the trumpet ? br. that messias is eternall god : the first & the last in esai . and by imitation of thalmudique agr ; and ω. rabhi . what meaneth agr ; and ω ? of agr ; and ω. in isaac ben arama , vpon levit. 26. yee say : aharon kept the law from aleph to thau . in greek , not thau , but ω is the last . so agr ; and ω should meane , beginning and ending in greeke . of the greeke tongue cōmended to all christians vse : in that the sonne of god doeth take a name from the letters : yea , the letters . when the iewes went to babel , by gods counsell , to teach the families that built the tower by rebel nemrod , to worship starres , and not the god of heaven : wherevpon 70. tongues sprang from one of adams : god in athens the oldest towne of iavan , stirred vp the minde of the tyrant there , one pisistratus , to winne fame over all of iavan , by braverie of language . this i have often handled , & it must be often repeated , for the strangenes , before it wil be considered throughly . homer was a poet of miraculous eloquence . he wrote one fable , of troy warres for the hore helena : teaching better then chrysippus & crantor , what is good and bad , in the waves of foolish people , where for all kings dotage achivi smart ▪ another of a subtile king by wit , going through stitch , through infinite miseries . this poets sonnets were scattered before his time , but he causeth them to be set together ▪ and both workes to be parted , into twentie foure partes . rab. so we call law & prophets the foure and twētie . br. the letters in greeke bee 24. and he caused both workes to be argumented by 24. verses , from agr ; to ω in order , as cōteyning all wit that greek learning could affoord . eust . vpon iliad . 1. noteth this . vpon this beginning graecia in 200. yeres , by alexand. macedons time grew to a miraculous perfectiō : that all the west willingly learned it : and the macedonians , in three hundreth yeares dominion , forced the rest too it : that all nations might vnderstande greeke . of the apostles greeke . and therefore the apostles wrote for all nations in greeke , that all might vnderstand it : and wrote in most roiall greeke , to tell that the roy of all wisedome ruled their penne . now , where the sonne eternall nameth him selfe agr ; and ω , all that honour him should also regarde the tongue wherein he teacheth all nations , next adams kept by heber . and if the tongue of agr ; and ω had bene kept vsuall , the king of locustes could never have made bitter the waters of the new testament ▪ his treacherie had bene espied : as all graecia holdeth him antichrist to this day . of the seaven golden candlestickes . iohn turned him about , and saw seaven goldē cādlestickes , expoūded to be seaven churches : now to have these last visions , in ephesus , smyrna , pergamus , thyatira , sardis , philadelphia , and laodicea . ephesus was famous for diana , a dreamed goddesse of hunting : for whom kings 120. yeres bestowed a most costly temple : which one set on fire the night that great alexander was borne , to winne fame : wherevpon a jest came that diana goddes midwife was so busie about alexanders birth , that shee forgat the tuition of her owne temple . here holy paul taught three yeares : much vexed by dianeans . and here he left timothee , and abridged to him thalmud thora , how the law should be taught , in one epistle : and of martyrdome in another , and to the whole church of ephesus , he wrote a most heavenly summe of religiō . smyrna was an old towne , famous for one of seaven that claimed homer the poet , to have ben borne in them . these be the seaven : smyrna , phodos , colophon , salamis , chios , argos , athenae . there polycarpus was martyred : a lion for courage : an oxe for patience : a man in deed for wit : an egle for high flight , proclaiming the gospell . eusebius hath his martyrdome . pergamus was the treasurie of the king of the north : a stronge high fort. eumene the treasurer rebelled , and turned much people to him by romes helpe . thyatira was named by seleucus nicator for his daughter as thygatira , daughter towne : a good remembrance of daniels last vexers . sardis was the court of rich gog or gyges , and of craesus : who raigned to gogarene vpon armenia . philadelphia , whether it was so called from ptolom . philadelphus : called so in honour , for his love to his brother , or in mockage , for killing of him , both might be : that first hee loved him , but after contempt of love he killed him , whether of him or of attalus philadelphus it had the name , or were built by the first , and augmented by the second , this for the name shal be left vnsearched . iewes were there of speciall knowledge : and nothing blamed in their epistle . laodicea seemeth named ▪ by seleucus nicator , as the women of his house apamea , and laodieea had many townes of their names . so god tooke order to force all men to marke the fourth kingdome in daniel , chap. 2. and 7. and 8. & 11. god gave them a minde to name townes over all their kingdomes by their houses : that daniel might be knowen how he called all the world to christ . of the pride in the name laodicea . homer the fountaine of wit , though suidas record hee steel most from corinnus , he fayneth three daughters to emperour agamemnon whereof he offereth achilles his choise : they are named from three partes of governement which a king should have . chrysothemis , and laodice , and iphiannassa ▪ golden law : iudg-people , and execution-might . as lawes ought to be golden , & iudgement ready : and execution of right . hence the proud macedonians would in name of ladies promise much , but did little , & soone smarted : but this name calleth the lydian poet to minde how in one verse he lappeth good policie : so not a towne is here but of note . of the vision of christ , like that in daniel . in the middes of the seaven golden candlestickes was one like the sonne of man , dan. 7. in aharons linen robe , dan. 10. and girded with a golden girdle , dan. 10. about his brest : as aharon . by vziefides , maimonides , and kimchi . so iohn saw trueth . his head & his haires were as white woole and snow , dan. 7. and his eyes a flame of fire : and his feete like libanus brasse , shining : and his voice like the voice of many waters , dan. 10. rab. our owne confession vpon daniel bringeth all this to messias , defending his church , and revenging the enemie , and making him selfe knowne over the world , when the building of the temple was hindered . br. but this commeth proper to present occasion . he hath seaven starres in his handes : and from his mouth commeth a two edged sword . that is spoken of the seaven bishops of the churches : as bishops bee starres in christes handes : buyshops , in satans , starres falling from heaven : and the two edged sword from psa . 149. executing iustice vpon thyatiraes iezabels . now his face shining like the sunne , is from dan. 10. and iudg. 5. rab. this vision teacheth much by the like of old , and eventes old vpon it . br. seaven epistles are sent to seaven churches : and these visions and expresse word , that he is the sonne of god , here shewed , are applied to the churches . but plain matter you may read in luthers bible . the apocalyps in syriaque is not printed . rab. we wish yours in hebrew . br. i am in christ his hand , to doe as he will. of chap. 4. former speaches , in the seaven epistles , handled in speciall purpose , the time present . the rest are for time to come , whose partition i touched before . seales goe on to the elevenths end . beastes , of three sortes go thence vnto the twentieth . the twentieth abridgeth the beast his tyrannie : the rest , the christians glorie : which in a fit sort is once shewed , chap. 4. and 5. of christians glorie . iohn was beholding , and hee saw the heavens opened : and the voice which he heard like a trumpet , saith : come vp hither , and i will shewe thee what is to come , and streightway he was in the spirit . rab. this hath the spirit of ezekiels visions , chap. 1. and chap. 40. and others . aithan the israelite saith : happie is he that knoweth the voice of the trumpet : the trumpet for true happines by the kingdome of christ . of god sitting vpon a throne . br. behold , saith iohn , a throne was set vp in the heavens : and one sate vpon the throne , like in sight to the iasper and sardine : know you what this must meane ? rab. elias . the people that worship god are called heaven : a throne for them , is a defence of their cause by the almightie god. beniamin was graven in the iasper : and in his tribe the temple was built : so the iudge like a iasper , sheweth god a builder of his church : ruben was graven in the ruddy sardius : a frontier against agarenes . the judge like this stone , sheweth that he will bestow blood vpon the offenders ▪ of his people . br. so it is opened in the seales . christ rideth vpon a white horse , crowned : so he buildeth his church . and hath a bow : whereby his arrowes be sharpe in the heart of the kings enemies . so the judge is like a sardine : as by the horses black , red , pale . now what meaneth this ? a rainbow was about the throne , in sight smarag●i●e . rab. elias . this calleth esay chap. 54. into minde : where the covenant after the waters of noe made by the rainbow , is confirmed : and the calling of heathen ( once cast off for babel ) is promised to iapheth . & that part of es . 54. we reade with the parasha next after the flood , of the nations scattering vnto gen. cap. 12. where abraham our father is separated from heathen . now the smaragd is levies stone , and betokeneth teaching of the law. so god promiseth teaching of his will frō moyses , vnto heathen . br. millatheca amyra , your word is surely spoken , you have said it . vnder the sixt seale this commeth againe : after the martyrs in the fift , have seat vnder the altar . the sixt seale teacheth a change by destruction of heathen policies , whereby the heaven of the church was seene . of elders 24. now the martyrs that built the church , these are represented by 24. elders on thrones in white with crownes . rah . twentie foure well may shew the tribes and apostles scholers . the thrones , white and crownes , shew dignitie , iustice , and victorie with god. of issue from the throne . br. now , what meaneth this : from the throne came lightnings and thunderings , and voyces ? rab. as in moyses at the law ▪ giving it shewed terrour to the contemners , israell and heathen : that six hundred thousand died in the wildernes : and chananeans felt what it was to fight against gods power : and so all kings in the lande of assyr , or east , even to the macedoneans last fall : so here this must be shewed that the romanes ( as you handle the storie ) shall perish likewise . the dragon , head and tayle : the cittim one sea-monster , made of the danielean foure , once dead and revived by an earth-bred : horned in two hornes like the lambe , but having the mouth of the dragō being purple coloured after the reviviving of the beastes : with a bloudsucker woman , rider : not like the mans image . i speak vpon your former speaches : by which you have made the visions plain : and the comparison of iohn with daniel bringeth light & delight vnspeakeable . br. and what must this meane : seaven lampes of fier were burning before the throne : which are the seaven spirits of god. rab. el. iohn expounding it , maketh it plain : but we had guessed of the seaven spirits of christ : by our thalmud . br. ye had not missed . the godhead of the son hath all that the holy ghost hath : and so he hath seaven spirites , to work by grace in them who handle his cause against the old serpent : stinging by pontifices cesares , & pontifices popos . of the sea like to chrystall . brough . what must this meane : before the throne was a sea like chrystall ? rabbi elias . all thinges in allegories of visions , as in ezekiel , daniel , zachary , must touch dealinges of god with man. the wicked are like a sea foming : that is , foming out their owne shame , es . chap. 57. and indifferentlie , the sea signifieth many nations , as : the troupes of the sea shall be turned vpon thee . and all the earth shall be filled with the knowledge of god : as waters cover the sea , es . chap. xi . whence the speach of the seaven ▪ spirites be fetched : which give fire lampes , to teach vs the knowledge of the eternall . so here a sea cleare before his throne must be nations cleare in faith . so rabbi ruben writeth to you : that before he knew you , he knew from esaie , chap. 24. from the endes of the earth the praises of god should be heard . so here many nations cleare by knowledge of redemption must be meant . thus far the speaches be familiar to vs iewes . of the foure wightes of six winges , and full of eyes . br. what should be meant by this : before the throne were foure zoa , livelie bodied wightes . they are barbarouslie translated , beastes . a man is zoon and an eagle : but not a beast . as no reasonable bodied wight , nor foule : if we had regarded the tongue of a and ω , we had not bene so barbarous . the first was like a lion : the second like an oxe : the third with a mans face : the fourth like a flying eagle . all , each one had six wings about them : and they were full of eyes . rab. in esay , cha . 6. the seraphim , or angels , that should burne the tēple , had six winges : two to cover their face , because they could not behold the brightnes of god : two to cover their feet , as not being perfect in gods eyen : and two to flye about their duetie . they be burners of the temple in esay : which warne that to god belōgeth all holinesse : in ezekiel , ch . 1. the cherubim be of these soure : and great terrible wheeles full of eyes are there . here i request you to open the matter . br. after that the lambe openeth the book of seaven seales , these foure wightes praise him for redeeming of them by his blood . therefore men must bee meant here : full of knowledge , as argus in aeschylus of ten thousand eyes : of lyons courage : of oxens patience to sacrifice : of mans quiet humanitie : and of eagles high flight , to shew in the open church the cause of christ . such were the holy martyrs which made al the world amased at them . and for them the seniours followe in praise to god. now these martyrs , followers of christ , the lambe as kilde , are knowen by his description . chap. fift : and in ch . sixt , vnder the fift seale , they call for vēgeance : and be heard . that the sixt seale sheweth how all their state is shaken . chap. 5. the worthines of the matter of the time to come . the storie of the time to come is represented by a booke in the hande of him that sate vpon the throne , writtē within and without : sealed with seaven seales . rab. that renueth in part ezekies visions , chap. 3. and the speech is easie to tell of much matter and good and hid . br. one angel maketh proclamation , who can open the booke , and loose the s●ale : and none angell , none living nor dead could . balaam , num. 24. told how italie should afflict eber , and still holde on to destruction . but told not the particular sort : our lord in mat. 24. told of ierusalems destruction : & of deceavers to deceave , if it were possible , the verie elect . and daniel had told of an image and beastes : but to end by romes comming vp . and sainct paul told the thessalonians , that the present hinderer should hinder , till he should be taken away : the prophane empire : and then should come : the wicked romylus whom ionathan vpon esai , nameth : and all the graecians holde to this day , that the bridge-maker of rome is there dāned : and plantins men have stollen from the chaldy the terme romylus : because ionathan and sainct paul , and all the graecians , plague the brigemaker exceedinglie : yet without new revelation , the high bridgemakers the caesars , and senatours & their policie , in the high bridge-makers , the popes and cardinales , had not bene so distinctly damned : but for this revelation . and iohn in his traunce wept : shewing therein the profit of the booke . then a doctor , one of the seniors telleth him , that the lion of iudah , that in david the noble prophet , figured his warres , he should be holden worthy to teach his souldiers , to open the booke , & to loose the seales . and so in this heavenly company an opener of the booke commeth . an heavenly description of christ . there stood a lambe , as one that had bene slaine : having seaven hornes and seaven eies : which are the seaven spirites of god sent forth into all the earth . he is resembled by the lambe , as answerable to the lambe killed in paradise : and the pascha and how he being our pascha , was sacrificed for vs : and wil be revenged of rome for that : and hath seaven hornes of power , to be able to tame the dragon with seaven heades and ten hornes . and for wisedome he will as in zachary for building of his temple , send seaven spirites over al the earth . and all the armie ioy : and all creatures that now they shall obey christ , and his servantes . chap. 6. the seales being opened : six doe shewe the caesars case : the seaventh & last hath seaven trumpets to sound plainly a policie altogether sinfull . the caesares though they were wicked men , their policie was good : while they kept their civill lawes and killed not the christians vpon false accusations . i. christ , promoting the gospell , with speedy syncerenes , and plaguing the enemies , is resembled by a white horse , with a rider having a bow , and a crowne : a conqueror alreadie , and to continue a conquerour . how hee conquered by the blood of his martyrs , that is tolde vnder the fift seale . this doeth appeare when the first seale is opened . and present plagues in the three next seales . ii. a red horse hath a rider with a great sword : can not you tell what that must meane ? rab. el. that peace should b●● taken from the earth : that men should kill one another . 〈◊〉 〈◊〉 so plain is the vision . this came to sight from vnder the ●●cond seale : shewing how the caesars should bee killed , and their armies : and caesars made in campes , and soone oppressed . for 300. yeares , they had a most miserable life . iii. a black horse commeth , and his rider hath a balance : and a voice telleth amongest the foure wightes that corne shal be deare : though by gods mercie oyle and wine be of some store . before in wicked claudius dayes , when the senat had thought good to root out the caesars names , claudius by soldiers was made emperour : voyd of all wit , and full of all vice . for him and his governement god plagued the world with famine . for others in time the like shal come : but with mercy . as many emperours after domitian were moderate . old nerva , traiane , adriane , and they to whom iustin martyr florishing at 30. without a teacher , saving one old man , in a sodain speach , gave an apologie for christians : and from homer for monarchia , and from sophocles , from double iudgement in haides brake the vehemencie of persecution . what the man was that told him doubting what he should folow , & telling of holy prophetes that they only had true happines : that could not he tell whether he was a man or an angel : & being made frō the seaven spirits a lion for courage , fuller of eyes then all the bridge-makers monaches to this day , for soules cases in haides , stayed persecution , and procured quiet successe to emperours and empire . so easie hath god made the summe of salvation . only they , whose god is their belly , of professours , marre the trueth . rab. el. you know i never resisted you in al your long disputatiō in franc furt : because i promised vnder pay of eternall death , to speak in conscience . br. if your synedriōn had done so , when they condemned the sonne of god in the very last day of 490. yeres since the angel gabriel told angelike daniel of redemption day : and if you had sacrificed messias as abraham would have sacrificed isaac , god bidding , otherwise you should have said we will not kill him , he is the saviour of the world , it had bene well with you to this day . but now , for missing this much , you have bene fewell for gehenna , and shal be for ever , except some small remnant . and of vs heathen few will in wit over-reach the angels that fell : that the sonne of enosh shall have all things put vnder his feet . rab. el. this is our only difference : and if your doctours had not doted in persons & time , as rome hath done , true narrations had brought on vs to your faith . but let me heare the next opening of seale , the fourth . then came forth a pale horse : and his rider was death : and a grave folowed him . and hee had authoritie to kill the fourth part of the earth , by sword , hunger , & plague , & by the beasts of the earth . rab. el. ezekiel spake the like of vs : for our extreme desolation . but what seale openeth the cause of all this ? br. the fift openeth . rab. el. what commeth thence ? br. when the fift seale was opened , iohn saw vnder the altar the soules of them which were kild for the word of god : & for the testimonie which they had . and they cryed , how longe ô god ; the holy and iust , dost thou not iudge and revendge our blood , from the dwellers vpon the earth ! millions of millions dyed for the truth : and how could this be but by the spirit of god. wicked men repose their rest for this life : whē so many millions runne to death gladlier then any to a mariage , and heathen men vpon ebrew prophetes , how can this be , but from the plane trueth of god ? you have the families of messias , you have the yeare , day and houre of his death : and daily stories to tell you : that when these things and these come to 〈◊〉 then shall messias redeeme . so all fell out . you shut your eyes : emperours persecute : christians die for the trueth : ye iewes , and prophane emperours die miserable . yee stirred persecutions : and ye are plagued dayly and eternally . that is here craved by the martyrs . they had white garmentes given them : that is the iustice of god by ghrist : and they call for vengeance vpon the murtherers : and they are bid to have patience a whyle , till moe be made martyrs with them , to draw the wicked world vnto christ . rah . eli. in aboth . and rabbi nathan , moyses soule , and all the iust soules are layde vnder the throne , why say you , vnder the altar ? br. christ being sacrificed for vs , is our altar . and vnder his protection the soules be that beleeved in him . and that is meant by situation vnder the altar . you and we both holde truly , that all holy ever went hence to the holy mountayne and tabernacle of god. we hold that none ever were holy , but they who looked that god in the flesh should give them iustice and life . vi. when martyrdome had brought countreys to affect the gospell somewhat plentifully , god revengeth the empire . after diocletians persecution , an earthquake of states followed : the sunne of empire was as black as saccloth : and the moone was turned to blood : and the starres of heaven fell as a figge tree casteth her figges being shaken of a great winde . and the heaven was rouled vp like a booke : and everie montaine ▪ and island was remooved from their place . know you what these speaches in the prophetes meane ? rab. eli. very well . an whole destruction of states . in ioel and esay : that the kings of the earth , and potentates , and the rich , and the coronnels , and the mightie , and everie servant , and every free man shall hide them selves in dennes and in rockes of mountaines . br. the romanes , who would rule over iuda , gods kingdome , in their civill warres , begon betwixt pompei and caesar , felt the greatest change that ever policie had : that nobles were solde for slaves : and slaves were buyers of their maisters . and ierusalem was tolde by our lord that they should be faine to speak vnto the mountaines : fall vpon vs. and the hills : cover vs : as in es . 2. 19. iuda was warned for babel : and samaria for assyr , osee 10. 8. and babel was told that their starres of heaven , with sunne and moone , should have passions , es . 13. and it , with other kingdomes , esay 34. shall have all the host of heavens molten , and the heavens shal be rolled as a booke : and all their hoast shall fall as a leafe falleth from the vine , or figge from his tree . so here for the martyrs blood , the empire was strangely shaken . twelve augusti and caesares of one kindred and friendship , in steed of taming conquered nations fal out among them selves : till all were consumed but constantine , the sonne of a bretan lady , helena , rarely godly : but as women often are , too zealous beyond knowledge . at yorke in our albion , his father constantius vpon his deathbed maketh him king for him : and our endes of the earth and neare nations make him emperour : and he dasheth all the rest , and at the end commeth vnto the knowledge of christ : and stablisheth christianitie every where : that all countreys have kept it , openly many hundreth yeres : but in private companies still : and now againe in kingdomes full of power and learning . rab. el. now tell what was vnder the seaventh seale . of apostasie . ye iewes know how soone men fall from god. adams house falleth to make goddes of starres at 200. yeares . before sorowfull enos was borne , to hasten the flood to drench their bodies , and to imprison their soules . and noes house by phalegs birth fell by rebell nemrod to bee nemrodes , that is , rebels against god. and holy hebers house in ●ocktan , having so many holy warners , noe , sem , arphaxad , sala , heber , fell away : that the indianes be of them , east and west , divelish to this day . israel in egipt soone fell all . ieroboā drew ten tribes after him : antiochus epiphanes made you almost all sadduces and pharisees . so soone men fall . in like maner , christians common weales were never all good . but as in israell vnder david , the godly were few , alwayes , so after christians had free policie , many were not sound . but yet , after the manifestation of redemption , infinite many helde the main soundly , the holy trinitie , and the incarnation of the sonne of god : and all the conveyance of gods counsell for the salvation of the world . the holy fathers of old had a smaller companie , because they were not perfited by the open storie , as we are : when the historie was plainly knowen , then millions beleeved : where few could afore by reason of the matter , aey foolishnes to the naturall man : and specially when it was taught by darke tokens only : and the fulnes of time was not yet come , to bring all into opē shew . but , in time , policies wolld fall . the time of their standing , god telleth not . for they needed no comfort touching the case of quietnes . but a generall state of fall commeth in cha . 7. an abridgement of the churches state vnto the end of the world . chap. 7. foure angells helde the fower windes of the earth , that they should not blow vpon anie tree : know you what this must meane ? rab. el. i guesse somewhat . in cantic . 4. 16. this speach commeth : arise north-wind , come south winde : breath on the garden . let the spices flow : let my beloved come , & eate his fruite . brought . this speach meant the spirit of grace to the speciall soules which delite in messias . but after salomons death , tenne tribes ( as was tolde ) fell away , and the windes blew not . so here , stay of grace of the holy spirit must be meant : that in all quarters a fall shal be , and from god. this speach would be plain to all the nation of the iewes . and this argueth that east-ward agarenes , southward aethiopians , north-ward tartarians and turkes , westwarde hesperia should fall from god. but an angel sealeth the chosen as in sedekias dayes , chap. 9. that gods chosen should not perish : but a secret sorte hee would have still : though an open church of long time should not appeare . of every tribe 12000. were sealed : and of heathen a companie innumerable saved by martyrdome : or readinesse to martyrdome , which is all one . so the seaventh chapter abridgeth the state of the church vnto the worldes end . romylus in the chaldy , es . cap. xi . his fall : and the appearing of chist shal be neare together . if princes had knowledge soone found by a little studie , they might fell him in one yeare . but the spirit doeth breath where it will : and a certen number is sealed : and the chosen be few : yet many princes as well as other , specially in this present age : as learned & as well bent as their subiectes . ch. 8. how the bridgemaker of rome came great . great constantine hate old rome deadly : and removed to byzantium and enlarged it : and made it the empire seat : with name of new rome , or byzantias rome . and did all for commodities to it , that could be graunted of a wise emperour . hence rome in italie was vndone : and often overrun ▪ and had continued a filthie cotage of hogges but that the pontificatus was set vp : as steuchus the popes owne defendour confesseth . but when the pontificalitie was set vp by the decree of god , then all nations frō east to west , worship the pope no lesse then they did the old caesars , as steuchus wordes set forth his owne maister . so the angell of the covenant with the golden altar and censer to receave the holyes prayers was angred : and as in sedekias dayes , casteth fyer into the earth : and seaven trumpets sounde the mischiefes that wicked rome should cause . i. haile of state , and fyer , mixt with blood , should this egypt cause ii. it breadeth a new mountain of fyer , mixt with blood : and that mountain bridge-maker is cast into a sea mixt with fyer . iii. a starre falleth from heaven , nuntius ecclesiae , if hee had kept his place , and maketh the waters of the law so bitter by idolatrie , as ieroboams calves taunted in holy amos. ieroboams calves and the popes masse have equall religion . and vther chiron eloquent viretus shall iudge : who ioyned the popes masse , and prophane poets iestes fitly togeather : and our old father wiclif from albion whitely taught prage , wittenberghe , zurick , basill , berne , & whole kingdomes , what apollyon was . and i hope the moderne king of albion shall teach the king of locustes what it is to sende his locustes with scorpions stinges to torment countreys . albion was the last in the west that receaved the bridgemaker : and albion first cast him off : and still had lawes of treason for seeking to the bridgemakers superioritie . and lady margaret my patronesse that built christes colledge , and s. iohns , in which both i had a felowship , bred a familie to his fall . iv. the fourth trumpetter telleth of the sunne , mone , and starres to be stroken for their third part . rab. el. in iosephs dreame , gen. 37. this speech is plain : that speciall esteemed personages must bee meant . gagnaeus a papist telleth that popes , bishops , and cardinals be here meant . ch. 9. v. the fift trumpeth openeth a deepe , and locust come forth able to devour all policy : which plagued the world continually . ch. 10. vi. ch. 11. the sixt looseth the agarenes from euphrates : to plague idolous . and then the gospell by martyrdome and power of kingdomes reviveth . that now the k. of locustes shall daily consume . vii . and with the seaventh trumpet the last state shal be to shew gods mercy , to iocktanes sonnes the indians , and to you miserable iewes : who for your zeale rabbi elias , as i hope , shall finde mercy . my poore will shal be ready , in your studies of the law : which from yongest yeares i have followed with great zeale & care . rab. el. now you have brought me vnto the worlds end . and before you told how the dragon head and tayle hath prophane caesares and popes : and daniels beastes compiled into one , have an empire once mightie but killed : and revived by one comming from the earth : and that beast revived differeth but in scarlat colour from the former : and hath woman rome sitting vpon him : cruell in blood : sparing vs iewes , but killing them that be of your faith . br. millions of rome pay be of my religion : by such as i know , principall , i iudge . of many speaches i will tell some . the best learned iesuites wished my poore skill in the thalmudique of the new testament : saying , that so they might soone turne the indians : and many spake and dealt in equall maner . and now the iesuites despising idler monches condemning the other locustes begin to have some skill in ebrew and greeke : which tongue and writers vtterly kill the bridgemaker . rab. elias . now to conclude this : tell me the chapt. 20. and the other two : which you made an abridgement of romes badnes : the twentieth : and the other , of the churches glorie . br. the romane dracon should be tyed for a thousand yeares , before hee deceaved generally : as albion of a thousand litle cared for him : & soone stonge the stonger . but after a thousand yeres he shall deceave the west to fight for ierusalem : to weaken all princes power : and then shal be espied : and decay in an other thousand . rabbi elias . before sinne came to the full in the old world , it was a thousand yeares before noe was named a redresser . and after the flood at neare a thousand yeares , chanaans sinnes were not ripe . nor israels of a thousand yeares to be wasted by the macedonians . so the rome dragon of 1000. yeares could not deceave the whole world . but then a new gog and magog troubleth all : and since , six hundred yeares . but now kingdomes of right be stronger : and sophistrie is nothing against sword and speare . now rome shall feele as it dealt : and see that god sitteth on a white throne in iustice for the latter iudgement . rab elias . now to conclude iohn , tell me the heavenly ierusalem , whiche you spake off , ending all comfort in this world . br. i will shew a brief : as you may thereby from the holy prophetes fetch the amplifications . the heavenly ierusalem . chap. 21. esay telleth of a new heaven , and a new earth : know you what that meaneth ? rabbi elias . yes , the dayes of messias . br. and what this ? the wicked shal be as a sea foming out their owne shame . rabbi eli. the wicked shal be so helden : to be holden no part of the church . br. and what meaneth this : the cowards who shrink from martyrdome , and faithles , and detestable , and fornicatours , and witches , and idol-servers , and all liers , their portion shal be in the lake burning with fyer and brimstone ? rab. eli. that they shall not be of the church of god , in trueth , that be of the open shew : as the worlde knoweth : but as god knoweth his owne seale , so they will depart from wickednes that call vpō the name of the eternall . now as ezekiel chap. 40. saw a goodly citie , so iohn saw what a goodly citie all the elect together good make : who though they be scattered , yet are in gods care as all together : and a citie comming downe from heaven : having the glorie of god : and light , as iasper carbuncle chrystallizing : having a great wall of gods defence : & twelve gates with the twelve tribes names : as by their storie men here come in : and the wall had twelve foundations with the apostles names vpō them : but in matter they were the twelve stones of the tribes . and that in this order . the iasper of bēiamin . the saphir of isachar : the carbūcle of iuda : the smaragd of levi : the sardonyx of zabulon : the sardius of ruben : the chrysolita of afer : the beryl of ioseph : the to par of symeon : the chrysophrase of nephthali : the iacynth , of dan : the amethyst of gad so the foundations 〈◊〉 the tribes stones : that is their storie how christ ruleth 〈◊〉 as the apostles taught . but iohns vision obiected matter . doe you remember how this order of foundation is an abridgement of all the ebrew story , and such and god and no mans wit would so settle ? rabbi elias . i remember it : & wish it handled in my nations tongue . br. it would be a long speach why beniamins iasper is fift , & iosephs beryl is cast off into the eight : and why isachars saphir hath the second , & symeons topaz is cast off to the nienth : and why iudahs carbuncle hath the place of levi , and levi his : and so for all the rest . but you heard a reason of all . rabbi . and verie sensible : as we are acquainted with our emblemes . br. now what meaneth this , the citie was square ? equall in length , breadth and height ? rab. eli. it followeth the davir in salomons temple : or the holy of holy . br. now that heaven is opened , all myndes may see there the arke and cherubim : all that be of this citie . the citie was 144000. forlong . setting eight forlongs to an english mile . it was almost a thousand miles square : and what should this meane ? that an infinite company should be of christians , though rome and saracenes endevoured general destruction . so the walles were an hundred fortie foure cubites . know you what that must meane ? rab. defence is meant by walles , as in es . 54. and thence in the septuagint iaspis is for carbuncle , and so here . iohn visions are from the old testament , and not from mans fanfie . and iaspis in v. 18. must respect codcod in esai , chalcedon or carbuncle : and in the first foundation beniamins stone : els a confusion wil be , which god suffereth not , but requireth his to be full of eyes : and to know his word richly . now what meaneth this : the twelve gates were twelve pearles ? rab. the doctrine of life cleare and precious . br. the law had a covering : but in christ all glittereth . and what meaneth this : the streat of the citie was like pure gold : cleare as glasse ? rab. the lawes and rules of life . br. such be in our new testament : the purest rules that ever could be spoken , and the wordes be so pure in the greeke : but knowen of few , by reason that the bridge-maker of thymbris scattred barbarous latin for golden greeke over the west . men of conscience and iudgement , should studie ebrew and greek for divinitie : not latin versions of mans guesse : but the wordes that god warranteth . but my next demaund babbi shall trie your thalmudique skill . iohn saw no temple in this citie . for the lord god of hoastes is the temple , and the lambe . why ? rab : i can not tell . br. rambam in bet●●abechira dreameth as ye all , of a returne to chanaan to build a third temple . that hope was senseles ever since esai tolde you of a ierusalem that should reach over the world . and expreslie told how , dan. 9. where your citie should suffer a diluge : and the heavenly ierusalem should have no need of sunne and moone from civill policie , to countenance it : but the glorie of god should shine through it , & the lamb : by closse protection every where . yea and many kings of them selves should gladly bring their glorie to it . and the gates should never be shut : but night and day , in affliction and prosperitie , men shall gladly bring their glorie to it . and no anathema should come into it . chap. 22. to iohn furthermore was shewed by an angell , a river of water of life : ( as to ezek 47. 2. ) comming from the throne of god and the lambe . what should these waters import ? rab. all we know that waters import doctrine : and ezekiels fishers shall arise from galilee in messias dayes to give waters of life : as we read in the zohaz : br. it is marveile , that yee should tell what should be done : and when it is done , denie it . so yee teach in ierusalemy in megila : that in sems house in salem the tongue of iaphet shal be vsed : and when it is tolde you to be done , then you despise it . lastly , vpon the brim of this river on both sides was a tree of life : every moneth a fruite , and the leaves did heale the nations . that meaneth , the sonne of god , who was resembled in paradise by the tree of life and who hetherto in both testaments teacheth of him selfe . these thinges should come to passe quicklie : and were spoken of old by the prophetes for the glorie of the gospell vnder christ . and againe christ telleth that he is , a and o , the beginning and ending , the first and the last . and concludeth the new testament in a most gracious sort : and sheweth that he sent his angell to tell this : and calleth all to drinke of the waters of lise freelie . rab. el. o that you would turne your new testament into hebrew , as now you speak to me you should save all our nation : as i tolde you afore . and now i pray you tell mee the chief heades of the epistle to the ebrewes . of the epistle to the ebrewes . br. sainct paul in the epistle to the ebrewes goeth through your gamaliels learning : still proving that all your prophetes taught but this , that god would make the sonne heyre of 〈◊〉 whom he made the world , ps . 2. and prov. 8. and he maketh his continuall narration all from testimonies of scripture that he is the brightnes of glorie , es . 4. the forme of the fathers person , exod. 23. carying about all things with the word of his might ps . 102 by him selfe hath ransomed our sinnes , dan. 9. 2●●●● es . 4. and sitteth on the right hand of god in the highese . being so much above the angells as his names shews superior dignitie . he never called any created angell his sonne 〈…〉 messias doeth he call sonne , psal 2. thou art my sonne . this 〈…〉 have i begotten thee . and the end of the psalme telleth ▪ ●hat he ( of whom that is spoken ) is fayrer then men : by the commaundement , kisse the sonne , least he be angrie : happie are all they that trust in him . and aben ezra and mid●as 〈◊〉 graunt this spoken of messias , and the high 〈…〉 . moreover you all graunt , psal . 89. to handle messias ●se● there is , i wil be his father , and he shal be my sonne ▪ and there he is called bechor as the chief arising from death ▪ never to returne agiane . and d. kimchi graunteth that psal . ●7 . 〈…〉 many last afore , and foure following , to be spoken o 〈…〉 as . and there this commeth : let all the angells of god worship him : your owne tongues shall condemne you , not i. and your owne hart will tell you , that he must bee 〈…〉 of whom that should bee spoken . and of the angells 〈…〉 saith : he maketh his angells windes : and his ministers 〈…〉 fyer . ye graunt this to be spoken of the angells , that they were created to serve man , with all zeale and speed : and that the rebellion of the divells came by misliking m●●● superioritie . rub. el. in zohar , and commonly , we holde that ●●d all we holde , that before mans creation , no angells ●ell ▪ for after mans creation , god saw all that hee made , and it was very good : and our mindes can not once thinke of any other subiect in god , ( who dwelleth in terrible light ) against which the divell durst spurne . 〈…〉 dealeth he but to hurt man : as still shewing that from hatred to man was his fall . hold not you the same ? br. that satan was a murtherer from the beginning : and that he stood not in the trueth : which is gods will for mans good , as christ came to witnes to the trueth : this commeth to be his blame : that our sage hold . and no sage mynd will goe about to finde out higher . and babell going about to dash ierusalems hope , is blamed as bent to set his throne above the highest : and so the bridge-maker of rome is blamed of saint paul : as antiochus epiphanes in daniel , to exalt himselfe above all that is god : or is worshipped . and our minde can not imagine how trembling devills durst in an higher decree then mans good , seeke to check god : terrible to the very holy that are about him . but to trye man , they are made by gods decree the god of this world : the army of them : that all may bee condemned that will not beleeve the trueth . so against them the holy angells are to serve the iust . and ye say : the iust man is above the angells . say ye not so ? rab. el. commonly . br. so no prayer should be made to them , to whom god dwelling in infinite light , giveth charge , not to teach him wisedome , whom to pitie , but with feare to goe about service which he chargeth . rab. elias we are of that minde . though in machazor we pray to angells : yet our rule of faith in maymonides , that hath collected all our thalmudiques , holdeth : that service to god , is prayer : and as , him only shalt thou serve : so the law is : to him only shalt thou pray . this holdeth our maymonides frō the very ground of al our thalmudistes . and amongest our most common , rabbi menachem sayeth : god forbid that any should pray , but vnto the eternall our god. br. so the eternall sonne of god sayth : when yee pray , pray vnto your father which is in heaven : and we in reformed churches holde the tayle of he dragon in condemnation , as praying to creatures . the iesuites in antwerpe , the king of locustes , locustes , defending their rebellion herein , be extreemely therein godles , witles , shameles , as in this , that they brauled at writing to them in greeke : whereas all be to honour α and ω : who was , and is , and wil be : the sonne , the same god with the father : the author of all tongues . they who will not esteeme the greeke tongue and adams infinitely better then any for divinitie , and honour them so , be shameles atheistes : who thinke that mans barbarous wit can overreach the wisedome of god. the tongue of adam which continued in hebers faithfull , not in iocktanes house , whēce both indians are : this hath admiration of height in wisdome in that closse notation or sound beareth in it the nature of the matter : so the greeke is most easie and plain in frame : and wondred by the latin poets : who in latin letters expresse all the marrow of their wit in greeke termes . and this much for angells & men : for whose service they were created . now let vs returne to the sonne of god. this text condemneth you to be above devils , if it were possible : speaking plainly of the sonne of god : whom in the flesh they acknowledged : but ye iewes will not . the psal . 45. speaketh of messias , as ye graunt : and therin this : thy throne ô god is for ever and ever . the scepter of thy kingdome is a scepter of righteousnes : ô god , thy god hath annoynted thee with oyle of gladnesse above thy fellowes . when yee denye the messias here to be god , your badnes would bring a leprosie vpon scripture , as barbinel elswhere checketh you : that as ye say the chief of devills is ben tzirgha , the sonne of leprosie , so here your selves be as chief devills . devills in operation worke by tymber some seaven worse then some one : but our minde holdeth all badder then we can speake : this text sendeth your armies to gehenna : who seeing will not see . as this : sit on my right hand till i make thy enemies thy foote-stole . rabbi sadayas vpon dan. 7. confesseth this spoken of messias : yee are all athean godles that doe not the same . and vpon these so manifest testimonies , yee should remember koheleth , chap. 12. ye must give aboundant heed to that which is spoken : and pr. 3. least they turne away from your eyes . saint paul in one saying doeth bring two bookes against you : the one , which teacheth all vnder the sunne to be vanitie : that the kingdome of messias should bee for the world to come : the other , which warneth ephraim , not to fall from god : as ye have done in the highest degree , to eternall ruine . one saying of s. paul doeth call two bookes to teach you : two bookes bent wholy to this argument . ye admire the shortnes of the law-speach : the gospell is all from the same spirit . marke then if the wordes spoken by angells , dan. 8. 9. 10. 11. 12. had full event to the overthrow of your state , how can ye escape , despising so great a salvarion : which began by the lord him selfe : and by them which heard was confirmed vnto all posteritie : by miracles : as frō the creatour of the world . for he did not make the world subiect to angells ▪ but as the eight psalme telleth to the sonne of enosh : which by suffering of death , was made a little inferiour to angells : but by resurrection was crowned with honour and glory . so , the whole frame of the world telleth that the world was made to obey one that should not disobey god : but performe perfect obedience ▪ goinge through all sorrowes , to shew compassion in our sorrowes ▪ of the sufferings of messias . doe not yee iewes continually celebrate meshiach●●● ●●● the sufferings of messias that they shal be miraculous great ? rab. elias . nothing is more vsuall : as you have marked at least so well as the best of vs : by reason that you read out authours , will leasure , care , and methode to examine in everie word agreement or disagreement , with your new testament . br. but if hee were an earthly conquerour , as yee deeme , what sorrowes could he have ? wise emperours goe not often into daunger : as david being king , was not suffered . our gsopell telleth the true sorrowes . being on the earth , in our weaknes he felt bodily passions , of hunger , thirst , and wept , and shewed often compassion : and such reverence to the godhead , that whole nightes hee bestowing praying to shew true humanitie : and , as moyses , so hee , fled from enemies . and when his half seaven of teaching was ended , the ordinarie day be his law the fourteenth of nisan his pascha was killed in the tēple : the same day that yours was : by exod. 12. some of yours killed also , by deutero . 16. pascha of ox and ram : as yearely , the lambe was eaten of all the night following : that of the ramme & ox might endure that yeare all friday and to saturday morning , as the peace-offrings endureth two dayes . saint iohn mentioneth the lambe , chap. 14. the necessarie pascha : and the voluntarie , chap. 18. rabbi el. i am glad to heare you so to cleare your gospell , yours , teaching that iesus prevented the day , made vs beleeve that your gospell could not bee from god. because the pascha must be kild in the temple : and as rambam in corban . pascha telleth , it was death to alter the day or place . and if god were in christ , he could not break his owne law : and that for him selfe the pascha . but yours would make the day to be prevented : where we never went beyond the fourteenth of nisan : and no pascha might be anie day sooner : so your doctours would make vs beleeve that your gospell should not spell from god : and i am hartily glad to see this matter cleared by you . but now goe on to the suffering of messias . br. when he beheld his lambe kild in the temple , & the blood cast at the altars foot , where spoutes tooke all blood , and the fat was brent in fyer , & the skinne peld off : but no bone broken : then old sadnes was to shew it selfe in high degree . how the next day he should die , naked on the crosse , have all his blood poured out : and be pearched with all sadnes for our miserie : in whiche case moyses and our paul wished them selves lost , rather then israell : and christ in spirit in noes dayes , sayde , it repented him that he made man : the frame of his heart was so wicked all the day : this sadnes would pearce above all vnderstanding : and his compassion passing all the mothers that ever were , would make sweat with droppes of blood : and iust anger bridled for the time , yet had his griefe : so these poincts to be ruled well , passed all angells strength david , a thousand yeres afore in the psalme of aieleth hashachar the morning starre , as kimchi teacheth from thalmud in ioma perek 2. fol. 29. david in this psalme bringeth christ crying out : my god , my god , why doest thou leave me ! and shewing greater iniuries then ever were shewed to any man : wherevpon his heart roared , since ending the pascha to his death : how he is a worme , and no man : the reproach of men , and the despised of the people : that the beholders mocke , & nod with the head : as vpon one forsakē of god : & as you know the rest of the psalme . david , a thousand yeares before our lord suffered : ( in hebron he reigned 1000. iust before our lordes baptisme ) he taught how you should discerne the redeemer : and in what sorrowes hee should be : and how yee would pearce his footesteps , as he told gen. 3. and so by an argument of like force , his handes no lesse . now yee are so shamelesse that ye would corrupt the text : in caaru , they pearced : but that the double massoreth and purest copies , which iacob ben chaym the massorite saw , and iohannes isaac : and i my selfe saw one in englande , as the 70. translated , would not suffer you , without pearcing your conscience to eternall flames to misse of the true text . so psal . 55. & 109. shew his heart was broken and melted : that hee could not but require vengeance . this david prophecied , & our gospell historieth : and saint paul expoundeth , how he was to have manhood and to suffer : that hee might more pitie vs : having him selfe manhood , according to the kinde : and entred through all sorrowes , to be our high sacrificer . of moses , inferior to messias : not superior , as rambam would . in maymonydes or rambam , in the treatise of king , the drift and end of all your thalmud ye say : messias shall be almost as great as moses . rab. elias . we doe so : but not greater : nor saviour of soules : as i debated the matter in francfurt synagogue . br. now then consider the high sacrificer of our confessions and moyses : moyses was faithfull , but as a servant in the house of god. now iesus made the house , and is lord of all , psal . 102. and if your contempt of moses did cost you fourty yeares anger of god in the wildernes : marveille not that vpon your rebelliō , after christ by his blood redeemed you , fourtie yeares in the lande against all the apostles , god hath cast you off . the psal . 95. as kimchi confesseth , speaketh of messias dayes : that ye enter vnto his rest : which requireth no day but the resurrection day drawen from your commodities and to holy rest , nor any payne , but baptisme , for circuncision , and bread and wine , for all sacrifices . the lawes written in the patriarkes heartes , 2513. yeares before ye went for a seperate land , are , all , that now yee have to regard : and herein ye have a new heaven : by the sacrificer for ever , after the order of melchisedek . of melchisedek , sem. rabba the great . whom holde you melchisedek to be , & whom to figure ? rab. elas . the person is sem doubtles : and so by our thalmudiques : and in description hee figureth god , as king of iustice , and king of peace : in zohar and menachem : and as still living : without father , without mother and kindred . no man is properly without father and mother in scripture . for noe is father , and his wife mother to all men : but here is the description considered : & the forme of speech : as ramban in praeface to moyses telleth : that no lesse , the formes of speech , then open sentences are to bee weighed . and so wee holde , sem rabb , sem the great to bee melchisedeck , king of salem , king of iustice and peace : and likened to god. br. if you had said , likened to the sonne of god in the flesh , you had hit the naile vppon the head . gamaliels scholer could convince you by the depth of thalmudiq . that your owne grauntes should still cōdemne you . mark what you say in zohar : and melchisedeck king of salem ) king of salem simply . he is a king which ruleth in shalamy ( perfection ) simply . when is he the king of salem ? in the day of expiatiō : when all faces be lightened . these be your owne words . and s. paul gamaliels holy scholer better learned then his master , disputeth with you vpon your owne grauntes . and as the devills , luc. 8. confesse christ to be the holy one of god : but to no good for them selves : so ye confesse all that wee holde : but have not grace to see what ye confesse . ye speak wordes of salvation , but damned of your selves , ye turne to destruction . rab. elias . ye sende vs forward : for all greekes denye sem to be melchisedek : and so bringing quick sandes for groūd of storie , are thoght of vs to be atheists . br. latines aey the best held sem melchisedek : your 70. deceaved greeks : forging , against scoffing heathen , so many hundreth of yeres to the fathers after the flood vnto tharah . of this i have written a longe treatise , which satisfied my nation . that as yee , so we , hold sem to be melchisedek . only one barabbas , vicar of smalhith and smallheed when it was , made a scoffe of the matter , as ieroboās teachers , of iudahs faith . not one in all albiō , that i could ever heare of , but that barabbas skoffed that . rab. elias . then god will reward him accordinge to his workes : as to ieremies vexers , lam. 3. br. i am sure of that . and i have set doeg vpon the teynter hookes : whyle christ will regard the cause of melchisedek : that mockers here , shal be neither forgiven in this world , nor in the world to come . rab. elias . you can doe no lesse . in divinitie all things must be holden in high reverence : specially the highest matters : that whosoever would elude them with a scoffe , should be holden the gangraena of all mankinde . we iewes reverently heare all that can be spoken to vs for christ from the old testamēt in your sad manner . ye christians should more honour your apostles disputations . br. but now let vs come to melchisedek : and to this : thou art a sacrificer for ever , after the order of melchisedek . rab. el. our that mud denyeth that psalme to speake of messias . br. with athean shame . but isaac ben arama vpon gen. 47. and rab. sadaias , as is shewed , vpon dan. 7. confesse that the psalme speaketh of messias . and who but he should be spoken vnto , to sit vpon th righte hande of god ? and that hee should fill all with dead carkesses for resisting his trueth of aboundance of grace of the gift of iustice to reigne for ever ? therfore seing we have so great an high sacrificer which is gone into the heavens iesus the sonne of god , embrace with vs the profession which christ him selfe taught . rab. elias . we say in zohar and elswhere , that michael , who is called also iehovah , doeth in heaven all that aharon did represent on earth : & so , will when our state shal be restored . br. aharon figured what michael or iehova the sonne should doe in the dayes of his flesh . br. but we were aey to looke for one that could have cōpassion with our sinnes . therefore come with assurance vnto the throne of grace : that ye may finde favour in due time . and against your haeresie consider this : every sacrificer must be taken from men , for matters touching god , to offer sacrifices and giftes : being fit to have compassion , as he was environned with infirmitie . and so would god shew in the dayes of noe by sem changed in office : as one likened to the sonne of god : & in thalmudique phrase restified as still living : that the eternall sonne who should destroy the workes of satan , would in the flesh sacrifice him selfe for vs : and being consecrated bee authour of eternall salvation to all that would obey him . so the summe of our propos is , that we have such a sacrificer which is sate on the right hande of god : minister of the sanctuarie and true tabernacle : who through the veile of his flesh went into the holy . rab. elias . doe yee all in england beleeve , that iesus christ his soule went from the body to heaven ? br. our greeke abridgement of faith saith : he was crucified , dead and buried , and went to god : where the godly have heaven , and the godles hell . rab. elias . wee holde so all in gether maleuth : that on high be chambers of joy and light , & chambers of torment in fyre & brimstone . br. seeing then it is appointed for all to die : and then commeth iudgement : while it is sayd to day , seeke vnto the mercy of god in christ : otherwise your portion shal be in the lake burninge with fyer and brimstone . your law had but a shadowe of things to come : not the very image of matters . for it was vnpossible that the blood of oxen and goates , should take away sinne : therefore iesus comming vnto the world saith : sacrifice & offring thou regardest not : behold i come to do thy will. in the whole roule of thy booke it is written : by this performance of wil we are saved . therfore seeing we have freedome to enter into the sanctuarie by the blood of iesus : let vs come with a true heart and certeintie of faith into that way which he hath consecrated for vs. yee have felt nowaboue 1500. yeares eternall destruction for falling into the handes of the livinge god : while yee dreame hope by the workes of the law sabbath and circumcision , though yee breake all the rest : when ye say : sabbath shakul ce col hatorah : and milah shakul co col hatora . the sabbath is weighed as all the law : circumcision is weighed as all the law. the keeping of either after the end of daniels seavē , is death to you . rab elias . you have vnlaced vnto me two bookes , iohns visions , and the epistle to the ebrewes : and i will confesse as abr. ruben did at constantinople : that i never thought to heare so much spoken clearely from the law for your gospell . o that you would write in ebrew , as you speak to me : you should so save all our nation . basil giveth you high report hardly perswade all that rubens epistle was in sadnes . therfore christians and iewes should require sentence against him . at geneva one would play , and say : the olde lady is descended vp to haides : your hope is poysoned ( god forbid ) vtis was comming to lions : but is returned to calice , to rule locgriam . then i sayd : if vtis keepe him selfe so sure from fyre and water , as all our folke will keepe him from setting one foot in loegriâ , but as a prisoner , or by the kinges leave , he shall never be burnt nor drowned , i warrant him . tell n. n. so . geneva shal be sunke before i suffer my nation to be reported so senseles as to become neroes : and , vnder them , over whom we claime rule . our stomackes will never broke that : and not one in loegria dare chirpe that way , rab. elias . your resolute iudgement for divinitie and humanitie is alike . but holde you on your purpose for writing in ebrew for our vse . you know what encomion rabbi ruben hath written you : and what contempt of others . br. that will doe me little good : seeing the worlde is full of prophane scoffers and dullardes . princes , nobles , and all of noble mindes , regard studie . but as machmad barbarous , found moe fellowes in fourtie yeares : then millions of learned found : so one thersites will trouble the greek campe more then millions sage . but to conclude , as iacob and moyses did blesse israell : so i grone to teach you , how all blessings were aey in christ : & all the law frō aleph to thau standes in him . i mentioned how holy paul wished him self cut off from god , to save you : & i , cut of my selfe from this worlds preferrement , to be ready to teach you . say not in your heart , who can goe vp into heaven to bring christ downe ? or who can goe into the deepe of the earth to bring christ from the dead ? but beleeve that iesus is the eternall god : and that the godhead raised the man from death , and you shal be saved : and receave the power of his spirit to be quickned from death to life : and by the aboundance of grace of the gift of iustice reigne with christ for ever and ever . that there be in the holy eternall three heads , and are brought all to one : ye confesse , in zohar , deut. col 559. & that the angell iehova , is god of bethell : that doth ramban vpon exod. 23. and for pluralitie of persons , yee doe note better then ever any other vpon , let vs make man , gen. 5 and vpon psa . 33. in midras tillin : and in saned . fol. 38. and infinitelie . but that god should be in christ that can ye not see to this day . but the verie same hatred that the devills bare to mans glorie , yee beare against the sonne of man , whiche aboad all shame to bring vs to glorie . to whom be all glorie for ever : as he is in holy spirit god to be praised for ever . to the right reverend fathers the governours of oxford . when mr. scaligers booke de emendatione temporum came forth , many churches were troubled : because it brought an other length of time then their narrations would suffer . herevpon i tooke in hande to shew a chaine of times from creation to redemption : and i shewed iubilees drawen from the partition of the lande vnto our lords death , to give the time a double chaine . and to this i applyed particular liues in common course that there was no iarring : but as salomons temple had no hammer noise , but all was made fit on the mountaine , so all seemed to have a consent . and i warned of heathen lying workes and forged : which in athean blindnes should trouble the holy meaning of the bible . such as make nabopollasar , father to nabuchodonosor , and emperour of all asia frustrate ieremies prophecie for greatnes to arise . mr. ios . scaliger should have seene this . so when he thinketh that ezekiel . 1 , 1. taketh his accompt not from iosias pascha , but from nabopollasar , all should blame his boldnes . so when hee would have daniel captived not in the fourth of ioakim , which he writeth of him selfe , but with iechonias , the oversight is great : as in denying the kingdome of babell parted to medes and persians , dan. 5. and specially for olympiades : where i will lay downe his wordes . de initio cyrj . quotquot temporum rationes disputarunt , vetustissimi , & eruditissimi scriptores , nemo non corum cyrj annum primum in primum olympiadis 55. confert : diodorus siculus , thallus , castor , polybius , phlegon : vt scribit auctor priscus , & eruditus , tatianus . idem testatur & africanus apud eusebium . what a triffling testimonie is this ? africanus giveth the macedonians three hundreth & seaventie yeares . maister scaliger but 294. from alexanders death to cleopatraes when antony killed him selfe . therefore this testimonie is nothing worth . besides phlegon and diodorus differ an hundreth yeares for beginning olympiades . and pamphila differeth two hundreth yeares , for chilon the lacedemonian of cyrus time from sosigenes in laertius ▪ sosigenes maketh chilon to be ephoros in olympiade 56. pamphila in the sixt : so there is two hundreth yeares difference . and pamphila hath much defence . for if menelaus came to tyrus in chyram and salomons dayes , foure hundred and five y●●●● after that , in diodorus beginning of olympiades , and six ol●●piades more will well reach to chilon his office , to cast it into the sixt olympiade . any one would bee aweary to reckon the diversities which be of olympiades in greekes . clement hath this : that ezekiel prophecied in the 48. olympiad . and so aggej in the 48. and there was neare 100. yeares betwixt their prophecies . endles be the differences : and from sundry games of old men reckoned them , not reckoning the number : but when such a gamester as diagoras rhodius wan the price : so theucidides reckoneth them . before alexander macedon no auctour in copies vnblamed numbred an olympiad . hippias elaeus might seeme to toy : but none would regard him . and in fastis siculis , the olympiad of regifugium is not 68. as in eusebius . but in 86. or 85. as i remember . so the goodly tables of eusebius and glareanus made from dionysius and diodorus when they are examined , have small auctoritie . your great learned man that wrote against the apocrypha , to dash the holy bibles auctoritie : and to set vp satans lies , should not be in that argument in too high esteeme . galen warneth vpon hippocrates , that the greatest part of alexandria librarie was pestered with forged workes . and historiques mooved every stone to feigne concent to time : but when they are traced in particulars , agreement falleth most vpon the angells accompt . and without mans auctoritie that should bee holden simply . and the iewes , who reckoned hourely their comming home from babell : and had their seavens to helpe them , never disagree in the gospell about the time : that iohn was to baptise , and messias to appeare . and when i drove your doctor to this exigent , to begin the time at the angells message , and to say 70. septiments completis excisus est ch. i thought i had done enough to make any see that i had the victorie : and i never thought he should be suffered to say that the holy angell meant no certen time . as god wil not be mocked so he would not mock : to speake of foure hundred and nienetie yeares , when the worlde should looke for salvation : and not performe the worke till five hundred and sixtie yeres . god his vnchangeable trueth cannot so deale with the sonnes of adam . if in his life time his lectures had come foorth i had answered him in latin. now i am loth to baite the dead . looke your selves to the dignitie of your owne academic . finis . an aduertisement of corruption in our handling of religion to the kings majestie. by hugh broughton. broughton, hugh, 1549-1612. 1604 approx. 226 kb of xml-encoded text transcribed from 57 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16951 stc 3843 estc s106724 99842435 99842435 7085 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16951) transcribed from: (early english books online ; image set 7085) images scanned from microfilm: (early english books, 1475-1640 ; 703:05) an aduertisement of corruption in our handling of religion to the kings majestie. by hugh broughton. broughton, hugh, 1549-1612. [112] p. printed by richard schilders], [middelburg : 1604. in part an attack on: lively, edward. a true chronologie of the times of the persian monarchie, and after to the destruction of jerusalem by the romanes. printer's name and place of publication from stc. running title reads: corruption in our handling of religion. signatures: a-o⁴. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database 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illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lively, edward, 1545?-1605. -true chronologie of the times of the persian monarchie, and after to the destruction of jerusalem by the romanes -controversial literature -early works to 1800. bible -chronology -early works to 1800. genealogy in the bible -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an advertisement of corrvption in ovr handling of religion . to the kings majestie . by hvgh brovghton . 1604. to the kings maiestie . great and deadly errours ( most gracious soveraigne ) runne currant in england : as good divinitie : for which god , from whom ever trespas receyveth iust recompence , doth and will plague the deceavers and deceaved . they which know the errours may not be silent : though the errers haue shewed teeth of iron and hard faces against their warner for better counsell . and only your maiestie can , and you must force the deceavers to confesse before all the world , how they haue bene led amisse . of accusing the holy text , most pure , and expressing gods wisedome . moses telleth that abraham bought a buriall place in hebron , for price of money , and that iacob bought a field in sychem for lambes : and iacob was buried in hebrō , and the patriarkes in sychem . now if a man should say that iacob was buried in sychem , he reiecteth moses , & all the authoritie of god. or if he say that abraham bought the field which iacob bought , and say that abrahā bought sychems plot for money , the vntrueth is augmented : yet all this doe our right reverend fathers . in these wordes from act. 7.16 . and 17. as they would make the simple to beleeve : and iacob descended into egypt , and dyed , both he , and our fathers , and were caried over into sychem , and layd in the sepulchre that abraham bought for money of the sonnes of emor , the sonne of sichem . by this iacob should be caried to sychem , and be buried there : and abraham should be the purchaser , and for money , and iacob and the patriarches should be buried together . so the iewes would say that machmad makes no greater madnes in his al-koran : seeing abrahams purchase was in hebron , & for 400. sickles : and that of sychem was iacobs , & for an hundreth lambes . and iacob was buried in hebron , as was told , & the twelue sonnes in sychem . the bishops sawe that this was most false : & runne from euill to worse . and thus their margent note speaketh , vpon vers . 16. for ( b ) money . here appeareth an errour . for abraham seemeth to be put in the text in the steed of iacob . for iacob bought the sepulchre of emor , and not abraham , who bought before a field of ephron . thus we accuse the holy ghost for giuing vs a corrupted new testament . and our countries heard not that any greke copy from the first to the last differed here . so the first should be corrupt : & so machmad should say truely , that we had not a pure n. testament . also the iewes rule should condemne vs : a comon rule & generall : in thalm. ierus . san. fo . 20. diathece se batelah mikzathah batelah cullah . a testament which faileth in part , faileth in the whole . this our errour is not first ours , but old , and knowen to iewes : whereby their millions despise the gospell , and hold s. stephen no martyr : as missing in moses plain story . whereas in trueth s. stephen meant thus : iacob died in egypt , the patriarkes died in egypt : only the patriarkes were caried to sichem : iacob and the patriarkes were buried : iacob in hebron : in ground which abraham bought , and bought for money , and not for lambes : the patriarkes were buried in sichem , in ground which iacob , not abraham , bought , & not for money , but for an hundreth lambes . saint stephen meant all this : which all , we pervert to cause millions of millions to reiect the new testament , and to runne to eternall flames . the rare elegancie of s. stephens wordes would haue made a iewe know that he spake in the prophets style , & shortnes : but his speech would be harshe , to one not longe acquainted with the prophetes maner . to vnderstand this , three rules must be deliuered . one , that vau the ebrew , is sometimes , which : as in malach. 3. and mark cha . 1.1 . which shall prepare thy way : and often in two members ioyned , in other tongues by , and , it is omitted in the prophetes , as that in ps . 133. like the dew of hermon , which falleth vpō moūt sion . for , like the dew of hermon , and that which falleth vpon mount sion . a third hebrew matter commeth , hard even for ebrewes , and often noted by the holy ghost among the 848. margent notes , vpon most exact text wordes , but worthy of notes : as hande , for the handes : barre , for the barres : sonne , for the sonnes . so , grave , act. 7. for , the graves : the singular being put gerally for the plurall . these things being considered , saint stephen will cleare him selfe to all learned iewes admiration . for , thus the greek , hebraizing , meant : iacob descended into egypt , he , and our fathers which were caried to sichem . and they were put in graue : that which abraham bought for price of money : and that from emor the sichemite . any acquainted with the ebrew style would thus vnderstand saint lukes greeke . and so the new testament should be farre from blame , and in high admiration , and iacob should not be left vnburied in saint stephen , nor buried with the patriarkes : nor abraham a purchaser in sychem , nor sychem purchase made by money , and not by lambes . this our ignorance must be noted , for the thousands or rather millions of copies disgracing our selues : though in the paynes expected it may be amended . for copies vnrevocable sold now 46. yeres , our darknes must be hightened : and the scripture must be defended , as pure all , and most syncere . none that haue any sparke of grace will envy that , but wish it withall might maintayned . of perverting the holy text of the old test. in 848. places . the old test . in ebrew hath in the margent words of warning for others in the text 848. times , yet alwayes the text word is exact , and the margent warneth of some matter profitable for the depth of ebrew skill , or helpeth in a doubtfull phrase : or telleth of the like elswhere vsed with some little difference : or in propre names which mē gaue vnfit , layth a fitter to be read : or for brood speeches readeth ciuiller . and both the text is exact , and the margent profitable . but the margent readings are omitted in many copies : and none without great blame alter the text . amongest ebrewes david kimchi was found rash herein in his preface to the booke of iosuah . but hee was sharply taken vp by others : yea and he calleth backe himselfe in particulars . kimchi said : that the bible was corrupted in babylon , and the margent was a correction . that his opinion is shewed to be most foolish and deadly against gods word , by elias levita praef ad massorita . biblia : and it might dash all authoritie of scripture . also barbinel the most curious that euer , i trow , handled the tongue , though not the soundest : yet herein he soundly confuteth kimchi in his praeface to ezekiel . yet a learned man of cambridge , m. edw. liuely , maketh the margent the right reading , for dan. 9. penned after babell fell : and by daniel full of wealth , and able to keepe his owne bookes . that his dealing is extreemely dangerous to the authoritie of scripture . for if in fiftie two yeares in babel after the temples fall , moses and the prophetes had so many corruptions in longer time more would grow . the learned man dealt here not learnedly . a prosessour of ebrew 30. yeares might haue shewed that the text was still most exact : and in many places far the more curious ebrew : and he should not weaken the glory of gods providence , whose watchfulnes hath preserved every letter of all the holy hebrew that his prophetes wrot for the vse of all ages . many booke-prophetes wrote for the vse of israell , while their tongue , families and townes stood : which afterwardes would not profit , when israell perished : and heathen should be vexed in searching stories not plain . those bookes the last prophetes extinguished , and made vp an absolute pithie storie fit for all ages . and so much we must defend to every letter . ecclesiasticall authoritie in a certen libell commendeth m. livelies booke . bishops that know ebrew will not assent , nor any who vse advisement . authoritie should make lively recant . this blamer knoweth that he hath read thrise mo ebrew auctours then he , and will defend each of the 848. words blamed by m. lively . and a worke titled tiphereth israel , would haue told m. lively more thē he knoweth for this matter , and much more , to speak better of the holy text . and the right reverend fathers should write of the bibles purenesse first , how the text is sound , before they dispute of further matter . all thinges must be done in order in the church of god. and if men regard money not learning , gods face will be vpon them . of tzau , an ebrew worde in hosee , rashly blamed . ieroboam the first , bade israell worship calues at dan and bethel : vpon his word they did so . that hosee touched in one syllable , tzau , a charge . m. liuely writeth that the text is corrupt : shau by him it should be . no ebrew told him so . only he told him selfe so . by equall authoritie he might make a new bible of his owne head . hee bringeth the lxx. for his warrant . they translate : vaine thinges , as shau : the answere is easie . they translate cōmonly for heathen capacitie : where iewes stories would be hard for them so they entitle the bookes of samuel , the kings . because heathen would not soone perceaue how core his sonne should haue such a title . so heathen would not soone see how osee spake of ieroboams charge : and therefore the lxx. take for tzau , shau ; for charge , vain things , dealing most wittily . this work of m. lively is solde in paules . but the auctor should amend that : we may not crosse our owne ground : that the scripture is all pure & cleare , in one copie or other : and here in all that haue bene spokē off . and m. liuely alone fighteth against all the world : but that our ecclesiasticall authority fighteth in his allowance , for him against our good . of daniels seauens : the right meaning and corruption commended by our ecclesiasticall , and stationers . since adamfell , on the day of his creation , and brought death before he walked in any obediēce , to kindle gods anger to the full , yet god in mercy vsed many meanes to breed faith in the redeemer : beside the warnings of his word . the flood destroyed all but eight , & of all the men nothing remaineth but spirites in prison , except eight saued in the arke . that severity might haue made them all wise . yet cham was not bettered : but his race called out idolatry and babels tower for that . wherevpon god bereft these builders of the tongue that spake of hope in the redeemer , that they should no more heare of him , till babel should fall by sem in cyrus and by iapheth in darius , when persians and medes tooke babell . and amongst his owne people he reckoned the worldes age to that time , most exactly and plainly , yeares 3470. and then his angell telleth daniel for darius and cyrus , and all nations , of the kingdome of salvation : and nameth the redemer the most holy : messias the governer : messias that shall confirme the covenaunt with many : and telleth of his kingdome , how it shal be in sufferings . iudah saw the fall of salomons kingdome , their hope : and the fall of babel the glorie of nations ▪ and now first experience might teach that the kingdomes of this world vnder the sun , had nothing but vexation of spirit . at that time it was fit to tell all the world of the kingdome of heauen : when iewes & gentiles saw all the earth cursed . the iewes kingdome had fallen : and they were told they should never haue an earthly kingdome more : and hethen kingdomes were shewed to be as savage beastes coaming out of the great sea tossed with many windes . so in that opportunitie an angel , called gabriel , the mighty man of god , whom daniel had seene before , cometh in the evening to daniel praying for a return home , for his people to restore their religion : and telleth him that his prayer was heard , that ierusalem shal be restored , as esaie foretold cyrus should do it , that mount sion should haue sacrifices seaven times the space of seaventy yeares captivity , that is , 490. yeres . but exactly then the son of god would consecrate him selfe to end moses and to bring in an eternall redemption : and as he had oxen and sheepe in sacrifices for his body , and their blood for the blood of his covenant : hee would confirme a covenaunt for all nations . as the gospell recordeth what he hath done , leaving bread for his body in seale of covenaunt , and wine for the new testament by his covenant : so at his death he should end moses lawes , and all leviticall function : that no mosaicall sacrifice should afterwardes be lefull . and the time of all this matter is clearely and strictly set downe : that cyrus & darius knew when the sonne of god would worke redemption : in which hope 49000. iewes leaue babel for ierusalem , and so many of israel as had hope of salvation , thought of ierusalem in all countreys where they were scattered . also the sonne of god is called by gabriel , as was said , messias : in such ebrew as it must needes be a propre name : which it is not againe in all the old testament : and saint iohn for messias cha . 1. and 4. forceth vs to looke vnto the angells speach : and still the name of christ through the new testament : in so much that to deny messias here to meane our lord and saviour , that is nothing els but to deny all the new testa . besides , for certainty of all : god telleth that by the tenth part of this time exactly , from the leaue to returne , ierusalem shal be walled , but not without much adoe : so forty nine yeres are set alone , with the stories of 4900. thousand iewes interlaced , least heathen lyes should break the trueth of the chronicle . when god had given cyrus all the kingdomes of the earth , then he maketh a decree to build the temple : and to giue a subsidie throw 120. nations , to helpe the iewes home . long warres had cyrus afore he became so great . esay did name him by his name , and foretold of his victories . and heathen doe record them : and lucian recordeth , that cyrus liued 100. yeares : and xenophon , that he very yong began warre : so his glory might well by greekes begin where scripture placeth the chaldean : to whom heathen greekes giue no superioritie over the persians . after cyrus tooke babel , he reigned three yeares : when daniel fasted because the building of the temple was hindred by letters written to artaxata named in ezra 4. and called prince of persia , dan. 10. and soone cyrus might dye . otherwise daniel would stirr him to further his own decree : and herodot bringeth his death neare babels fall , by scythian thamar . artaxata or cambyses had reigned so long with his father , that he had put to death all the chief nobility : by lucian citing persique writers : and after his hinderance of the temple , christ with his eyes , like a flame of fire , dan. 10. would rewarde him according to his workes : being can-byshes , a prince of shame : and herodot sheweth his badnes and quick death after his sole governement . and as counsellers prevayled al his dayes to hinder the temple , which counsels hardly could be long vniforme , that record in ezra 4. argueth , that he reigned not long sole emperour : though heathen in clemens giue him 19. yeares , which might be almost all vnder his father . next cometh the king which maried atossa hester famous in hellanicus for inventing epistles , as he thought . mardochai telleth of her letters through 127. provinces for the iewes safety : and of them hellanicus might speake . hester was maried to him in his seaventh yeare . so her sonne darius artaxasta mentioned ezra 6 : ver . 14. might be six yeares old in his fathers twelfth , mentioned by mardochai then actiue , though he were caried to babel with king iechonias . this king esters husband is called darius in herodot , and ctesias : and he liued by ctesias 43 yeres , and by herodotus he was 20. when cyrus went to scythia , vpon the taking of babel : and dreamed of his empire . so if cambyses called artaxata by his imperiall name , reigned after babels fall 7. yeares . darius had 16. who by his imperiall name is oxyares , assuerus or xerx . two sonnes he left , who gently strove for the empire , while neither sought to defeate the other , as iustine recordeth : and herodot recordeth that athossaes sonne borne after the father was emperour , prevailed . the wisedome of mardochai and nehemias and ester , might cause that quietnesse : seeing mardochai was a chief in the kingdome . and somwhat the yong yeares of atossaes sonne : ten at his fathers death . so the other brother hath his fathers imperiall name xerx , est. 10. by the ierusalem copy in the massoreth . this xers six yeares prepared warre for grecia , in his brothers minority . when he was in grecia , then was atossaes sonne 16. and might well licence the building of the temple : and take the other imperiall name artaxasta , being king of assur , or babel : before he was sole emperour , and mention prayer for the kinges sonnes : and acknowledge gods wrath in the overthrow of xerx , for hindering the temple . and the style of aggei sheweth that he exhorted the returned whereof some had sene salomons temple , to build before the king gaue leaue : otherwise exhortation were cold . and seeing hester was of beniamin , in whose tribe the temple was built , sems sonne by elam and arphaxad was fit to be the builder . and god prospered him and his sonne , and his grand child . no other would so favour iuda : in his second he authoriseth the temple , with great charges for sacrifice , & with menacies vpon the hinderers : in his sixt it is built : in his seaventh he sendeth ezra to set forward lawes , with great giftes from the persian worthies : being taught with the king the religion of god. in his twentieth nehemias the third in the cataloge of the returned , walleth the city : by seaven seavens from the seaventieth of babel . and ierusalem is not more walled by stones , then trueth of storie : to check heathē , by the chronicle . whē 49000. iewes teach vs to make frō cyrus decree to build ierusalē vnto the building but 49. yeres , wher persians haue since their own chalēge of empire 149. so that 100. must be cut off : when we examine their time as they touch the 490. yeares , told vnto the kings of sem and iaphet , for persuading iapheth to dwell in the tentes of sem : and there the heathen deceyue , where prophets most clearly correct their deceipt : that daniels ch . 10. and 11. and ezra 1 , 2 , 3 , 4 , 5 , 6 , 7. and nehem : and ester , and aggei , zacharie , and malachi , chase their errour , who can not stick to heathen , but will wrest gods word more grossely then any thing is spoken in all the alkoran . yet our ecclesiasticall bragg what maister liuely hath done against all these holy bookes . particular texts and stories of kings shal be compared with his learning : and our right reverend fathers shal see who be the lyers against all duty , and raylers against all honesty , foming out their owne shame as the raging waves of the sea , they shall resume their owne phrases : and by their eares heare their tongue . of 2. chro. 36. or ezra 1. thus saith cyrus king of paras : the eternall the god of heaven hath given me all the kingdomes of the earth : and hath commaunded me to build him a temple in ierusalem which is in iudah , who is amongst you of all his people , the eternall his god be with him : and let him go vp , &c. of cyrus first yeare , what it meaneth . seeing cyrus came vp as a warrier vnto all the kingdomes of the earth , reason would tell that in his first yeare of reigne in persia , he overcame not 120. countreis : but his first yeare of empire aboue all mightie is meant : yet our ecclesiasticall make the first , here the first of cyrus thirty : in m. liuelies thirty yeares skill for ebrew writers ▪ when he bringeth one ebrew of his minde , the earth shall beare starres , and the sky shal be plowed . of ezra chap. 3. ver . 8. in the second yere after returne vnto the house of god in ierusalem the second moneth , zorobabel sonne of salathiel , and iesus sonne of iosadak , and the rest of their brethren the sacrificers and the levites , and all they which came from the captiuity , to ierusalem , began to lay the foundation of the temple , &c. then this epistle was written to hinder the building to artax . king of paras , ezr. 4.12 . be it knowen to the king , that the iewes which are come from him to vs , are come to ierusalem , and builde the rebelleous and mischevous citie : &c. and ver . 24. then the worke of the house of god was stayed . for this staying daniel fasted , as he writeth , cha. 10. v. 1. & 2. and the ebrewes that write vpon daniel , would tell m. liuely so . and reason telleth that this artax . was ruler whē the iewes vnder cyrus came home . m. liuelies corruption . cyrus reigned 30. yeares . cambyses 7. darius 36. xerxes 21. artaxerxes 40. and by him the temple was hindered by m. liuely : so he would make about 100. yeares of a few monethes , and zorobabel and iesus aliue all the while : and the temple without going forward , so long where none hindred . neuer any authour was made so senseles as m liuely would make ezra . and in deed the artax . whom he maketh the hinderer , was the builder , ezra 6. such thankes m. liuely giueth him , where god did most highly renowme him : & calleth his nobles worthies . in the second of darius nothus the temple goeth forward : by m. lively , so , zorobabel & iesus were 137. yeres together in office : and further absurdities folow : as against ezra . ch. 6. the elders of the iewes builded by the cōmandment of darius artaxerxes . in his second yere , they beganne to builde , and prospered by the prophecy of aggai and zacharie : in the sixt of king darius the returned from the captiuitie celebrate the dedication of the house of god , and the returned from captiuitie , celebrate the passeover : so 49000. of the returned ( ezra 2 ) should be aliue and actiue the troupes of them 138. in midle age . and this is more strange : in the seaventh of artax . ezra ( sonne to saraias kild with sedekias children 52. before babel fell , 2. king. 25. ) cometh from babel 26. after aggei prophecieth , by m. liuely , aged at the least by him 216. yeres . since ages were halfed vpon the building of babel not many liued so longe : yet ezra seeth many descentes of high priestes after all this . so by m. liuely and our ecclesiasticall auctoritie , ezra should liue longer then any borne since babell fell : so ready he is in ezra , by 30. yeeres profession . such a cunning professour should not halt before creples . of nehemias . chap 1. nehemias walleth ierusalē after ezraes returne 25. yeres , and in persia before his returne , he asked his brethrē : how his brethren did , the remnant of captiuitie by m. liuely twenty yeres after the end of the peloponnesian warres , that is in propre greeke trueth tenne yeares before the reigne of alexand. macedon . and the returned from babylon should be then at home 175. yeare . and 187. when hee walleth ierusalem : which space the holy ghost hath made but seauen seavens : that men might soone see a tenth of 490. in their present age performed in most noble stories , if they had any mind to marke the word of god. of aggei disgraced . aggei saith , ch . 2.3 . who is that remaineth among you , which saw the former temple . if the demaunded were ten yeares old when they saw the former temple , they should be by m. liuely when aggei spake 200. yeares old . and who can beleeue that ; ninety they were : and so well might be : and the trueth hangeth without absurdities : but vntruthes will sone iarre from scripture . of zacharie disgraced by our diuinity . zachary speaketh to zorobabel in the second of darius , and in his fourth : and in all his speaches as to the returned from babel . and he should be thought of vs , as of all the thalmudiques , a prophet at the returne when the altar was built : and yet he is called a yong man , chap. 2.4 . an ebrew professour should not go against all ebrewes , that ever professed , and the comon iudgement of all men . of malachie . malachie prophecieth after the temple was built , and not with aggei & zacharie . for ezra would not haue omitted him when he nameth the other two , furtherers of the temples worke , if he had prophecied amongest them . but as the temple licenced by darius alias artaxasta , in his second yeare , was finished in the sixt of darius : and in the seaventh of artaxasta , ezra cometh from babel to reforme matters : as mariages with infideles : and such , fit for beginning a new comon weale : so malachy speaketh nothing of the temple , but of maintenance for the levites , & of strange faithed wiues , and all , for matters fit for a new beginning comon weale : and not to later ages as many as nestor had seene in homer ; which thing m. liuelies persique skill would import but hebrewes vniversally agree , that he was presently in action vpon rhe building of the temple : so that many held him to be mardochai , captiued of old time with iechonias , or ezra , sonne to saraias kild when nebuchadnezar brent the holy temple . now m. liuelies persique chronique skill would make all iewes amazed , how an hebrew professour should ever dreame against all hebrewes , all , every mothers son that malachies speach should be applied to times so farre from the returne from babel : and that , to dash the set time for the redemption of the world . of all the persian kings : how the scripture speaketh of them : or leaueth them . darivs the mede , who made a proclamation of worship to daniels god , is celebrated , dan. 6. cyrvs , who decreeth to build babel vpon his own charges : and passeth a decree to build ierusalem , is mentioned , dan. 10.2 . ch. 36. ezra 1. and 4. * artaxata , vnder whom the iewes are sayd to returne , ezra 4. who yet returned in the first of cyrus . all these three must needes be holden to reigne together , and but a very short time . oxyares , as greekes would name him , or asuerus , or xerx , by the copy which the iewes keepe in golden letters at ierusalem . mardochai being 63. yeares in babel : and actiue in his twelfth : argueth that time to be neare the returne . and esther atossa his wife , famous in heathen , telleth that he is darivs hystaspis in grecians . also hathac the eunuch attendant vpon esther , and in ctesias miraculously affected towardes darius , he telleth who that assuerus was . see photius ctesias . in the copie of henry stephen nathac is put for hathac : but the anspurge copie agreeth better with esther : and geueth greath light to know what king was atossaes husband . and aaechylus in his tragaedie for xerx his flight : maketh darius plainly husband to atossa . she is esther . xers , that bare his fathers imperiall name , he is noted in dan. ch . 11. to stirr all against the kingdome of iavan . but he medled not with the iewes . darivs called in ebrew by imperiall name artaxasta : by cambyses imperial name , with differēcie of one letter : as to keepe the court recordes distinguished : & then in greeke by both * artaxerxes : he is set foorth in ezra , ch. 6. by two names darius & artax : by the vniversal cōsent of ebrewes , & most strong reasons , & so to be esters son : & so of beniamin : and fit to build gods temple . and none heathen but he euer favoured the iewes entierly , & nehemias was his cup-bearer , as likest to be most faithfull to him : and obteyned authoritie to wall ierusalem : and after twelue yeares returned to the king : and his nobles are called valiant worthies , ez. 7. and he tamed the grecians most of any persian : and he knew al his predecessours were plagued for hindring the building of the temple : as he clossely confesseth , ez. 6. of him being one man , and continuing favour towardes the iewes , the ebrew professour against ebrewes all , i trow , doth make two men , and putteth others betwixt him and him selfe . ochus and longimanus nehemias passeth over , and cometh to darivs the last , neh. 12. and for all these the holy last prophetes haue such argumentes , that no iew commenting vppon scripture , could thinke that iuda was in babylon aboue 130. and their millions will rather come short , then come so farre as 130. yeares . and m. livelies 230. marre the strongest prophecie for the salvation of the world , and light of the new testament . so the holy story doth receyue extreeme disgrace . what kinde of testimonies m. liuely bringeth , to rent all the last holy prophetes : the stretch the liues in them 100. yeares more then their liues will suffer . maister liuely citeth iulius africanus , for cyrus first yere , to be in olympiad 55. and ill set by beroldus in olympiad . 80. aunswere to olympiades . maister liuely hath seene or might , three treatises iustly checking them which holde olympiades in any accompt : or accompt by rome : or the archontes of apollodorus , or the distances which exatosthenes maketh betwixt cyrus and xerx , & thence to the peloponnesian warres : and how thucidides and demosthenes make fifty yeares for 35. and how from lysanders vnwalling of athens , he maketh 34 yeares , where isocrates & strabo with lysias would make but ten : & twelue thence to phil. macedon for never an one . and the true accomptes of greekes living in persicq times , were brought forth against one that had better skill then m. liuely in greeke : and did all that greeke could doe for defence : that he might well say as hector in vergil : si pergama dextrâ defendi possent , etiam hâc defensa fuissent . and as careles vc-alegon had soone his house on fire for resistance past all hope : so m. liuely might haue seene what would become of his librarie . for olympiades this was part . ezekiel prophecied in olympiad 48. by clemens , and by him , aggei ninety yeares after in olympiad 48 so our ecclesiasticall skill maketh ezekiel and aggei of one age . this wil be small commendation for right reverend fathers that haue taken so many hundreth thousande poundes sterling for teaching diuinitie : to make ezekiel prophecying in the fift of king sedekias kild by nabucodonosor & aggei that built the temple by his tongue , to be of one and the same olympiad in sad trueth , and trueth to examine an angels prophecie . reuerend fathers should haue dealt more reuerendlie then to check gods word for the very houre of our redemption , set in daniels time sure for all the world : more reuerendly they should haue dealt then to alter the borders which prophetes and angels had settled . more of this stuffe shal be shewed . xexes in of esthers time and oebotas a greeke , and gelo king of syracusa were of one time : and dealers in the same warres . yet oebotas warred then in olympiad the sixt : and so gelo built camarina in olympiad the third by the commētarie vpon pindarus . so by our ecclesiasticall men king cyrus should be in antiochus epiphanes dayes : or xerxes in king ezekias time . thus we corrupt religion by ignorance of all groundes of study . this ground is sure & worthy of all interteynment : which thalmud ierusalemy citeth : but cōfirmed afore in the gospel ein dibre thorah zaricin chizuk : thaaniut fol. 66. col . 1. the words of the law need no fortification . so our lord sayth : i receaue no testimony from men . when abraham saw ismael persecute isaak , he knew that that time four hūdreth yeares israel should come from egypt , as well as moses , in the end . so ezekias knew fiftine yeres afore he died , when he should die , so well as they that saw his death : so ieremy knew seauenty yeares before babel fell , when it should fall : as well as daniel that saw it fall : so daniel knew that 490. yeares from his prayer , christ our lord should confirme the covenant for heathē : as well as the disciples knew that it was done . and all iewes , of any religion in the gospell , looked at the same time for the kingdom of heaven to appeare by the plain proprietie of gods word . further dotage in olympiades may be wayed . chilon the wise , the old lacedemonian of solons age , was ephorus in sparte in the fiftie sixt olympiad : of solons age : and much ancienter then cyrus . sosigenes in laertius is the authour . by pamphyla , a learned romane woman , which wrote of olympiades , whose worke photius honoreth in his librarie : it was the sixt olympiade when this chilon was ephorus . so by olympiades there is a doubt of 200. yeares ( that is 50 olympiades ) when chilon one of the seaven sages , florished . whose time without olympiades helpe , is knowen wel enough . so for the deceaved : these olympiades , if they be not farre enough out of the way by them selues , these olympiades would prick them forward . and it must needes be counted a most grievous iniurie against the maiestie of god , to torment all the byble by them , and to deny the gracious light of salvation : whiche the holy angel gabriel left as mount sion that can not be mooved . and as the mountaynes are about ierusalem , so are holy scriptures about that oration of the holy gabriel : who taught all at babels fall , that 490. yeares after that yeare , the king of glory should be kild : but death should not holde him , but his iustice should appeare by his resurrection : that he was kild not for him selfe , but to make reconciliation for our sinnes , and to seale vision & prophet : and to make heathen syssoma one body with israel . the lord knew , that as plain a prefixed time as time could bee prefixed was needfull for all the world . and the holy angel might not speake deceipt as iuppiter in homer , by a dreame , deceaved agamemnon , by the word now : saying : now thou shalt take troy. agamemnon tooke it for , that day : but iuppiter meant that yeare : and so caused for amendes to achilles , infinite slaughter of greekes . by m. liuely the angel deceaued all that ever read his wordes : till m. liuely came to teach their right meaning , and he should no more be an holy angel then iuppiters dreame was a god. our reverend fathers might haue spared the princes authoritie frō cōfirming such agamemnonean dreames . they that adventure their eternall state on this : that they will with all hart , might , and strength , that gods grace will graciously afford , further the trueth and light of the gospell , will not reioyce to haue their authority vsurped to the eternall destruction of their people and them selves . this cosinage to check the holy angel by olympiades , to turne the prophecy from light to darknes : from trueth to falshood : from christ his name to prophane atheistes : from his covenaunt in the lords supper : vnto a covenant of romane dogges with as dogged iewes : from the times beginning certen and cleare to all heartes of sage , vnto one never knowen afore m. liuely told : and to end not at our lordes death : to ende moses there , but to ende at ierusalems fall : and sacrifice to be lefull so farre : this matcheth eves fall by the serpent : and passeth the building of babel . and esay thought and taught , that by cyrus decree ierusalem should be built . and seeing he gaue them vnder letters patentes leave , to returne to ierusalem to builde the temple , the decree for city and temple must needes be at that time : and so daniel would vnderstand him : that from that yeare all the world might date their writinges thus : dated 490. yeares afore the kingdome of messias cyri primo : dated 460. darij artax . 20 when aggei prophecieth : dated 442. vicesimo artax . before messias kingdome : when ierusalem was walled . and as men on a iourney knowen , know stil how fewer miles they haue to their inne or rest : so all the world yere by yere , since the angell taught daniel , might know , how neare they were to the opening of the kingdome of heaven by our lord his most holy soule going through the veile of his flesh into heaven , by saint paule , into paradise by the gospell , into hades by the greeke , ( but in hades to the gardens of the godly , and not tartarus ) to make reconciliation for vs , having found eternall redemption . such limites are fitt markes for a chronicle : the first yeare of cyrus empire , who had revenged babel that oppressed gods children 70. yeares : that yeare which saw an angell tell daniel of an eternall kingdome , in hope of which 49697. leaue babel for ierusalem sure to be still in affliction : and a proclamation of the god that made the heavens over six score nations : and a willing subsidie from so many for them that goe to ierusalem in this hope : such noble stories should be the mark of a chronicle for christ : chayned from adam 3470. yeares thither : and thence seaven times the captivities length , that is 490. yeares , vntill the king of glory doth open freedom for all : when the sun darkened three houres : when the earth trembleth : when the stones burst : when the curtine of the temple rent : as a draper would part a peece of cloth : when the dead arose : when our lord forty dayes was seene of the faithfull , to send his spirit and a fiery law to teach all nations . such noble markes should the angel gabriels chronicle haue : and not obscure dennes of cacus to bring errours in numbre as the leaues of a forest . and yet let vs more consider the vanity taken by the games of olympia : renued every fift yeare : having full foure yeares to an olympiade : that by a fuller discourse such wicked toyes might be banished for ever : and made a lothsomenes to all men of iudgement . olympiades miracles for thales the wise man. thales milesius was well knowen that he liued in solons times , & croesus king of lydia , whom cyrus cōquered : and yet croesus was of king iosias times , as greekes cōferred , will convict . this thales is said by some to be borne in the thirty fift olympiade , and to florish in the seaventh : that is about 120. yeres afore he was born . and this stuffe is goodly to obscure the time of salvation , shining in daniel more then doth the sunne in his greatest brightnes . mast. liuely hath drawne olympiades into our ecclesiasticall authoritie : to make vs a skoff to all iewes of the world : that wee looke by them how to vnderstand an angel of light , sent by the grace of god to teach all the simple world : into whose lippes if grace were not powred , to be vnderstood as soone as he spake : heathen would say daniel sawe no angel. and m. lively neuer heard of any iew that more regarded olympiades , thē we regard lucianes true stories . and if he had read such grecians as marke them , how they iarre , he would haue helde them as weake as cobwebbes which a fly would breake . of cyrus and cambyses to what olympiad m. lively might apply them . suidas in the name anacreon , the poët , sayth : he liued in the dayes of polycrates the tyrant of samos in the fiftie two olympiade : but others place him in the twenty fift olympiade vnder cyrus and cambyses . so by suidas cyrus & cambyses reigne togeather . and by olympiades an hundreth yeares sooner then m. liuely would : and almost an hundreth yeares before nebuchadnezar : if ezechiel prophecieth in olympiad 48. as clemens of alexandria writeth he did . and so the ebrew professour may see to what passe his musae olympiades bring ebrew writers , if his penne were regarded . the recordes of his eclipses are lesse regarded : of iewes and grekes : and of arabians cited by christmannus vpon alfragan : which euen from great alexander ( whence greekes better agree ) make lesse yeares by much then ptolemies recorders of eclipses . and they from nabonassar , mardocempad , nabopollasar , cambyses , darius the first , compared with king ezekias calling back of the sun , & esthers time , can haue no possibility of agreement , or likelyhood . galen vpon hippocrates sayth well : that the most part of the bookes in alexandria librarie were forged : and laertius telleth of forging many thousand yeres with pretense of marking eclipses , & odde monethes and dayes . chrysostome the learned regarded them not : maximus monachus bringeth other reckonings , epiphanius other , and clemens of alexandria infinite varieties , and yet no care of those calculations : and expressely telleth there was no chronique observation in record before eratosthenes , vnder the ptolemeis times , cōpiled one . rome also is brought in chronicle , who before great alexander had no writers . and onuphrius panvinius wondereth at varieties , when & by whom rome should be built . also archontes or maiors of athenes are brought to fight with an angel. three writers wrote of thē : demetrius , stesichorus , & apollodorus : the third auctour was late : and of chroniclers that would seeme exact , folowed . but their names many together running vpon a letter , shew that from some alphabet table , they wee fetched : and very vnlearnedly . for many extant in demosthenes , aeschines , and lysias , oratours speaking of their owne times , are not in apollodorus . and beyond the times of xerx , there is no table of them extant . as athenes saw not to what purpose they should keep any record of times . and apollodorus hath about 40. where the life of euripides the tragique will confute him . that shal be shewed in few wordes . of euripides thus writeth suidas in euripides . euripides , &c. was borne the very same day that greekes turned the persians vnto flight , &c. he lived seaventie five yeares . this writeth suidas in the terme , evripides . and in the terme timotheus thus : timotheus the lyrique , was in the dayes of euripides the tragique , when philip macedon reigned . so it is a sure demonstration that xerxes flight , & philip macedones reigne are not sundred aboue 75. yeares . so m. liuely is convicted to bring about 40. mayors of athenes for euripides life time , more then his dayes saw there . it is great pity that our archepiscopall authoritie should check the date for salvation to all the world , with such acherontean bables : where even greekes fight for scripture . of the distance from xerxes flight , to the taking of athens by lysander , to be 65. yeares : and thence but ten to philip macedon . when the athenians dealt most manfully against the persianes , they had the superioritie of grecia commēded vnto them . that , they helde till lacedemon vnwalled their towne : after 27. yeares warre . that space of rule is in lysias in epitaph . and in isocrates panygyrico 65. yeares . and both they being athenians , should know their owne state : being aliue in that very time . then began the lacedemonians superioritie over grecia . leuctra field ended laced mons superioritie . strabo noteth that plainly . then epaminondas the famous theban , brought vp with philip macedon , and equall in yeares , wan the field , yong and vnmaried about 27. yeares old . and at the same time did philip macedone reigne . for he reigned at 27 yeares . so the lacedemonians losse of governement being knowen how long it continued , telleth how to settle the time of leustra field . now isocrates in his epistle to k. philip , sayth : the lacedemonians ruled but tenne yeares ouer grecia : that is , after lysander vnwalled athens . therefore tenne yeares thence reacheth to philip macedones reigne . so suidas for euripides life , is strengthened by men of that age : in plain wordes . many profes herein i shewed of old : which i neede not now to repeat . philip macedon reigned 20. yeares by atheneus : and alexander his sonne , six before his monarchie . so by greekes yeares from alexan. the great vnto xerxes warre : and his brothers reigne at home , are not mo thē 100. and the time thence to cyrus , by most strong proofes of scripture , and by all the millions of the iewes over the earth , which all folow the thalmud , yeares are not aboue 30. and even by the perpetuall consent of grecians skilfully read , the same is proved . so the persians overrule iuda , but 130 yeares : and m. liuely should better haue marked first the authoritie , next the meaning of greeke authours for antiquities . the medes in agathias haue after the fall of assur , 300. yeare dominion . that is by scripture trueth , not one day . for nabucodresor overthrew assur : not the medes . and king manasses was caried to babel , by the commaundement of the king of assur : not long before the captivitie of babel . and the persians extinguish all babels empire . only nabycadnezar was a● hercules to goe as farre as spain , in stra. 15. but in the east the persians ruled : & chalendge al that time to themselues which iuda spent in babel : and reckon with the largest to augment their yeres : all yeares from yonge princehood : as yeares of empire . so cyrus hath 30. where after babels fall our men , as m. scaliger giue him but 3. cambyses hath nyneteene in clem. alexan. 1. strom . for 7. by m. liuely : from herodot , for bare foure of soule governement , by true examination . darius histaspis hath in herod 36. for bare sixtene in truth ▪ and in ctesias 31 from twelue yeares of age : so from eight he might haue about 36. for vnder the mighty persianes many kinges & their sonnes princes lived at once . and the greekes could find no certenty of them : not so much as for their names . aeschylus in his persis , where he vttered all that graecia knew , sheweth that : speaking of times late : and differing much from later writers . so mast. liuely might haue spared vexing of all the bible : citing auncientes reiected most strongly by both testamentes , true old greekes , and all churches now . and learned christians should bend to finde a concent , not a dissent in holy scriptures : to shew light , not lightnes : order , and not disorder : ioyance , not anoyance : right passing rumors , not might of conceited humors , about matters of salvation . how the first chapter of saint mathew is disgraced by maister liuely . when daniel was taught how many yeares should be from the tyme of his prayer vnto our lord his confirming of the covenant for many : and how long hee should teach : even half a seaven : and knew from moses law , num. 4. for the levites to begin their office at thirty , that our lord was to doe so to : and by ezekiel 39. that the legges of the image in egypt and babel , must be broken by the yeare of our lord his coming into the world , and by his owne seaventh chapter , where the fourth beast is cast into the fire before the son of man cometh in the clouds : and so could and did teach darius and cyrus all his booke , and summe of both testaments , he perswades kinges to graunt authority for all israel to returne and restore ierusalem : and moved his nation therevnto . then was zorababel of salathiel of nathan of king david the patriark and father to the sonne of god after the flesh , governour of the people . his familie will teach vs to measure the time , specially marking the time from davids death to that yeare 480. iust so many they were . now from nathan sonne to david , to salathiel be 23. generations . this being considered , we must flee to a miracle of gods power , to make vp from zorobabels governement vnto our lord his 32.6 . monethes 490. or to his birth 437. without consideration of gods counsell none would beleeue the number were so great in the yeares . for , the generations betwixt our l. & zorobabel , are but tenne : to draw mo yeares then 20. aboue did . so we haue much adoe to perswade that 490. yeares were betwixt the fall of balthasar the tyrant , for satan over the church : and the fall of satan by the obedience of our lord vpon the crosse : in anguish of his soule more then ever all soules felt in this world . and m. liuely should haue spent his time to fortifie saint mathew against all the millions of the iewes : who make the time ninety yeares shorter then the angell meant . and the excesse is by m. liuely in ezra his life time almost all . where iewes make him die at 100. yet he lived 150. at the least : and about 250. as m. liuely ruleth the sunne in phaetons place . so saint mathew vexed for lengthning liues 80. aboue ordinary , is vexed by m. liuely for 100. in an other extremitie : as not able to make them vp . and if that summe of 490. be vnlikely but for gods authoritie : and shorter by the thalmud by 90. who would bring without gods auctority , 100. more : and differ from iewes 180. and almost all in the life of one mā ? iewes that catch an ebrew professour so simple , would little esteeme of christian skill . the whole speach of the angell : with expositions ancient vpon it . the matter wil be clearer by laying downe the angels oration : thus the holy gabriel speaketh to gracious daniel , chap. 9. ver . 22. i am now come foorth to teach thee knowledge . at the beginning of thy prayers came foorth the woord , and i am come to shew it vnto thee . for thou art greatly beloued . perceaue therefore the word and conceaue the vision . seaventie seavens ( of yeares ) are cut out , for thy people , & for thy holy citie : to consume wickednes , and to * abolish sinnes , and to make reconciliation for iniquitie , and to bring righteousnes everlasting , and to seale vision and prophet , and to shew christ the holy of holy . know then and marke : from the outgoing of the worde , to restore and to buylde ierusalem , vnto christ the governour , shal be seaven seavens ( of yeres ) and sixtie and two seavens : in t'hother it shal be restored & builded , sreete and wall : and troublous shall these times be . in that after the sixtie and two seauens christ shal be killed : and not for him selfe : therevpon the citie and holy place shall he destroy , the governovrs owne people to come : and their ende shal be with a flood : and at the ende of warre , it shall haue a finall iudgement to desolation . but he shall confirme the testament for many the last seaven : when in halfe that seaven he shal ende the sacrifice and oblation . afterwardes by an armie abominable , he shall make a desolation : even till vtter destruction and finall iudgement § flow vpō the desolate . the heades of the angel gabriel his speach . daniel is taught how long sion shal be holy for sacrificing : how long circumcision , sabbates , the pascha of lamb or kid , and all sacrifices shal continue at ierusalem : how many yeares , even to the houre of the day from his prayer , are vnto the death of our lord for our eternall life : to confirme the testament for many : and to end all moses lawes , that iewes and gentiles may be one body . all this the booke called , a true chronicle , commended by i.c. dedestroyeth : whose wordes with the folio shal be shewed . a deniall of the main vse of the prophecie , fol 170. it is a great pitie that the message of the holy angel , conteyning a most excellent prophecie from gods owne mouth , should be so perverted and depraved as it hath bene by those whiche pick out this sense , as though he sayd , there should be from the outgoing of the commaundement to messias , 69. weekes ( 483. yeares ) in all· a strange interpretation , and such ( i dare boldly say it ) as by the ebrew text can never be vpheld . reply , for messias , here m. lively sheweth as litle learning as euer did any that professed ebrew : & as little christianity as euer any of faith , and as litle modestie , as any can shewe : that one man should check all churches . the hebrician denyeth messias to be christ our redeemeer : & would make it an adiectiue . therein first his hebrew cometh into question . either messias is neuer a propre name , of here it is a propre name , and here twise . in all other places a pronowne is affixed , or a substantiue in the genetive case . as myne annointed , thy annointed , his annointed , the annointed of god , the priest which is annointed . here dan. 9. twise there is no pronown , and here it must be a propre name messias or christ : and it is neuer vsed for an adiectiue , being set before the substantiue : as here messias nagid messias the king. and hence saint iohn tooke the name . * and hence all the talmudikes in all their commentaries : though cōmenting vpon this place they directly do it not . yet rabbi iuda commenting vpon daniel , here saith : messias nagid is messias the hope of israel nagid , forgoer & cōmander of the natiōs , es . 55. the very iew cōfesseth this much . and the zohar vpon genesis talking of the serpent , saith , by the serpent messias shal be kild , and many of israel with him . and al the churches in christendome hold messias here to be the son of god our redeemer : and our england helde that the last seaven of 70. had our lordes preaching . our church , scotland , fraunce , spaine , heydelberg , geneva so doth . m. liuely should liue in more modesty then so to pitie vs for holding the rock of salvation as the angel taught this . saying , in the end of seaventie seavens from daniels prayer , christ , or messias shal be slaine , & not for him selfe : but consecrating him self for the redeemed : or anointing , or shewing him self the sonne of god. for that doeth the terme annointing shew in that place . m. liuely dareth despise all christendome where he is most vnlearned and senseles , & borowed the oth of q. e. by i.c. to his iudaisme of a bad translation , and foolisher sense , fol. 156. ver. 25. from the going forth of the word , to build againe ierusalem vnto messias the governour shal be seaven weekes : ( he meaneth seaven seavens of yeares , but loveth darknes ) & three score & two weekes it shal be builded againe street and wall . thus he translateth . and having differed extreemely from all christendome , and all reason , thus he would overcome by boldnes . maister livelies boldnes . fol. 171. that interpretatiō which i haue made , leauing § a stay or rest at seuen weekes : as the halfe sentence being past , and continuing the 62. weekes with the other part of the sentence following to the end of the verse , & not referred to the former , as part of one whole number with them , by the hebrew text is most sure and vndoubted and iustifiable against all the world : contayning that which god himself in his owne words hath vttered , neither more nor lesse , but the verse same which gods angell deliuered to daniel by word , and daniel to the church by writing in the holie tongue , and this once againe it is ; from the going forth of the word , to b●●ld againe ierusalem vnto * messias the gouernour shall be seauen weekes , * and threescore & two weekes it shall be builded againe street and wall , and in troublesome times . marke the words , consider their order , and weigh well the rests . as i finde in the hebrew so i haue englished , that is , the trueth of interpretation , * bee it vnderstood as it may . reply . maister liuely setteth such a face vpon errour , as never was heard in christendome , to disturbe the graunted rule of salvation . and it is great pitie that some tooke him not in hand , that know bitternes of style , and are eloquent in that kinde . his outfacing of the trueth and christianity drew iohn cant : to subscribe vnto him . he might with as good learning haue subscribed to the alkoram . machmad bragged that gabriel taught him : and chalenged daniels name chamudoth : whiche the angel gabriel gaue him . machmad and chamudoth in ebrew bee all one . the false prophet had some other name . or by some close iudgement of god his parents gaue a name helping to deceipt : as for my poore skill in reprehending the deceaued extreemly , i hartely confesse that i want due vehemency , & will borow ovid as vergil , translating homer to confesse how i come short of abilitie to blame the subscribing to m. liuelies ebrew , divinitie , historie . non mihi si centum deus ora sonantia linguis , ingeniumque capax , totumque helicona dedisset , omnia prosequerer . si vox infragilis , pectus si firmius esset : ( both poëtes , both the best translate homer iliad 2. ) could i tell how to shew how much i. c. his subscription to m. liuely hath iniuried christianitie : and particularly the church of england . positions of old graunted : & new doctrine from maister liuely subscribed by i. c. shal be laid downe . first , the church of england beleeved that the angell gabriel told daniel of a decree past in gods word and to ensue by cyrus presently to restore and builde ierusalem . and that , from this decree & from daniels prayer , should be 70. seavens of yeares vnto our l. his death . whether he should die in the middest of the last seaven : or last yeare : that doth not shew much difference . this much 46. yeres england held : that in the last seauen our lord should die . m. livelies difference . by m. liuely yeres 137. passe before the decree of building ierusalem doth come forth : so that gabriel could not be vnderstood of daniel , nor of any angel in heauen , when the accompt began . the present age , and § nestors two , the later begotten in his fathers last had bene dead before the time should begin . and the thirty yeares professour neuer heard of a company of men to liue so long : since israel beleeved the 10. spies to misbeleeue gods promise for the land of chanaan : when 600000. at once cast of god. then mans ordinary old age was brought to 70. by moses psal . 90. so m. liuely contemneth our church : befooleth the angel as speaking past all capacity : and befooleth daniel , as seeming to know that which his wordes cary otherwise . secondly , * christendome holdeth messias to be the redeemer of the world , and nagid or governour his attribute from esay 55. which aben ezra the very iew citeth vpon the same text . but thus m. liuely writeth . in the times before the destruction of ierusalem by the romanes there were two rulers of the citie , one of their owne people a iew by profession or birth after their māner anointed to the governemnt of the cōmon wealth amongst them here named in the verse going before messias nagid , the annointed prince , the other a stranger appointed deputy by the roman emperour called nagid habba , a ruler not borne in the countrey , or one of the same nation , but a stranger come from an other place . thus writeth m. liuely : to the most reverend father in god his very honorable good lord my lord the archbishop of canterbvrie his grace . and dux gregis ipse capex de errauerat , to lend q. elizabeths oth to the gospell , and auctoritie , to extinguish the name messias where only it standeth propre in ebrew , and to referre it to a common iew officer . and his g. could not see , that so the realme denyeth their own christianitie . besides the iewes had not alwayes since the return , one their own , an other , a stranger to gouerne them . againe m. liuely feigneth from his owne head , newe matter against all ebrews . he sayth the civill officer was annointed in iuda . none of ebrews ever heard that zorobabel was anointed or nehemias . and of dauids house we read of none that bare stroke , besides them . for heathen ruled till the machabees of levi vsurped an vnl●full & ill government . and thus by m. liuely the angel should talke of idle matter : in steed of messias , christ our lord. and maymoni , the best of al about the talmud , noteth that , halacoth melachim perek 1. that no king but the first of the family was annointed : as saul , as david : or vpon strife : as salomon , for adonias : ioas for athalia : ioachaz , for his elder brother ioakim : but iosua , the first king next moses , was not anointed . so m. liuely wil be farre to seeke in rabbines . of the word ba : to come : ill meant , a stranger . the ebrew word ba vsed by the angel , dan. 9. is , to come : & never vsed for a stranger : but in men : the age † folowing . and so the angel meant : that christ in the age folowing would destroy the iewes , his owne kindred , the vnbeleeving . tremelius might haue wised m. liuely . of accentes whereby m. liuely bringeth a bad translation , and farre a worse sense . the holy ebrew hath kingly accētent 19. and servants eleven . the kings stay vpon the chief woord in argument : the servantes hasten , being on lesser in force of argument . any king for the most , will make a full sense : as we expresse them in other tongues : and some times not so much as a comma . athnah is in gen. 1. ver . 1. and hath not the force of a comma : and rebiang , ezr. 4.8 . hath a pause . vpon new supposed force of these two accentes , m. liuely would † pervert all the angels oratiō . to make by the later abolished from stay : this sense . dan. 9. ver . 25. vnto messias the governour there shal be seaven seavens : and 62. seavens the city shal be builded againe . that is , ( by him ) it shall cōtinue builded . and he setteth 137. yeares afore the seaven seavens : as though 137. and 49. that is 186. it were not built . to be short , the angel spoke matter of salvation , plain and fortified by all scripture , by learned expositions receaved in our church , but by m. liuely , iudaique trifling and false matter . the church shal be iudge . the angell continueth the chronicle . m. liuely doth break it of 137. yeares : to be gathered by heathen . the angel telleth of our l. his passion : m. liuely denyeth that . the angell nameth the redeemer of the world , messias . m. liuely doth vtterly deny that . the angel saith messias shall confirme the covenant for many : that is , for all nations : as in dan. 12. many shall arise : that is , all. and rom. 5. in adam many died : that is , all. and our l. in the supper , for his blood , shed for the iewes & many , that is al nations , expresly toucheth the angels phrase . by m. liuely he tolde a tale of a sure covenant betwixt the faithles romanes and faithles iewes . the angel prescribed for our lord his preaching three yeares and an halfe . and that is the cōpasse of saint markes gospell . and saint iohn hath bene noted by the greeke church : as eusebius noteth : calling back his errour , which m. liuely would quicken : that by four paschata : after our lord his baptisme , and manifesting him selfe to much glory , he shewed the half seaven applyed vnto his function . and venerabilis beda noteth the same : and telleth that in the apocalyps also the same is taught . and carthusianus foloweth beda vpon apoc. 11.12.13 . all this m. liuely disgraceth . the angell taught how long ierusalem should be an holy citie , for vse of sacrifice : that god should be sought there : and how long from the day of daniels prayer . m. liuely telleth , how long the stones shall stand in building vndisturbed : after his gueshed 137. yeres : as though the citie were not restored and builded by the decree of cyrus . and to be short : he , by strong cōsequents denyeth that our lord his death , did end sacrifice and offringe . an open denyall of the new testament . thus m. liuely writeth for a l●full continuance of sacrifice , after our lord his death : when vespasian was come into iudea and wasted the countrey : then the vnruly rebels abolished the lawfull custome of sacrificing , &c. and soone after , fol. 220. not without cause in my iudgement , may those wordes of daniel , touching the sacrificse ceasing in the middest of the last weeke bee referred vnto these times of this warre : wherin by meanes therof the sacrifices of the lords house were * hindered so many wayes : some were quite abolished , and others done either not by those to whom they perteyned , or not so safely and freely as they ought . iulian the apostata only , or one no better , and no true christian , would subscribe to this . and this denyall of the n. t. might stirre all christendome to reiect the bishops of england , as iewish . for when this doctrine was commended by publike auctoritie , strangers thinke all bishops that openly confute not this , to be of the same minde . m liuely must recant : otherwise he will breede blame to all the bishops : of whom , i hope , none now aliue , gaue consent to his worke . and this much for m. liuely : laboring to disturbe all concent of scripture . of our enemies testimonie , evill cited to disturbe the trueth : where even they speake for it . aben ezra expoundeth messias nagid from ier. 23. behold a king shall reigne , &c. whiche is doubtles spoken of christ . and to the same he referreth these wordes : he shall build me a temple , 2. sam. 7. but referreth all this to nehemias . wherein m. liuely should haue taken all that he speaketh well : and as trueth forced him : and not to follow him where he is most ridiculous . this dealinge is a great corruption in our handling of religion . this much aben ezra is forced to confesse : that the 490. yeares are from daniels prayer vnto the sealing of the messias . and this is all that we neede to desire . and the ordinarie phrase to annoinct he learnedly expoundeth to seale : and he saith messias is the holy of holy : euen as the angel meant & spake . so aben ezra shewed that 490 yeres are frō daniels prayer vnto the time when messias shal be sealed , that is , manifested ( as to the centurion ) that hee was the son of god. although the faithles iew sayd in his hart : who can climbe to heauen to bring christ downe : or who can goe into the deepe , ( as ionas to the whales belly ) to bring christ from the dead ? and did not beleeue that god was in christ reconciling the world vnto him selfe : and that when hee was made dead in the flesh , he was the third day made aliue hy the eternall spirit , which preached by noe : ( who first of all the fathers is spoken too since adams first day , or the day of his fall ) although the iew beleeued not this : yet his wordes fall vpon the maine trueth : by the strenght of the angels speach . and when iewes speak for christianitie then we should cite them : & not cite our enemies against our selfe . there is neither christianitie nor wit in that dealing . though i. c. borowed arch. auctoritie to commend the fighters against our owne faith . but belike some chapleyn who made small conscience of the gospell , deceyued him : whom iustice should reward for teaching to deny our owne christianitie . all that doe not their best to pay him , that may fitly mooue your m. are to blame . of further grauntes by speaches of iewes profitable for the gospell . aben ezra sayth of the tenth part of gabriels yeres that is 49. of 490. thus : behold the exposition of : marke & vnderstand : from the going forth of the word to restore and to build ierusalem vnto messias the governer , be seauen seauens of yeares : the seauen seauens are vnto the coming of nehemias to ierusalem in the twentie of artaxasta . this agreeth with the trueth : and such citations strengthen our cause and for the three yeares and an halfe : this is written in midras tillin : ps . 10. and cited by galatinus . r. iohn sayth , three yeres and an halfe was the maiestie of god standing vpon mount olivet and preaching : seeke the lord while he may be found ▪ but they did not regard him . this testimonie is not plain historicall : yet to no better sence then to our lord his preaching can it be applyed : as christians haue vsed it : who referre the 49. yeres to workes about ierusalem : and one part of seauen score , to the preaching of our lord. whome all to disgrace master lively , hath written a whole worke : called a true chronicle . and the hebrician differeth in religion from all christianes : in history for the ebrews temple from al ebrewes vniversally . and in greeke from all grecianes that liued in the ages whereof doubt is moued . and your m. must compell him & his commender to recant : * god called quickly for both printers to answere for the work : and for the commendation . a further hinderance concerning the time when the redeemer of israell should come into the world . the lord shewed full many times in the prophet daniel that vpon the fall of the macedonians , which ruled in egypt & syria , the redeemer would come into the world . and ancient graecians ▪ long hid from vs , whom i printed at basil , so vnderstood the legges of the image and the fourth beast : and expreslely the buck , dan. 8. is named the end of wrath . and chrysostom most learnedlie sheweth that daniels last chapter speaketh of antiochus epiphanes : and the iewes vniversallie hold , that the sainctes of the most high , from whome the heathen in dan. 7. take away the kingdome , are iacobs house : & salathiel his house , heirs to the kingdom : whose kings by right be the last 14. math. 1. and next , rhesa with the rest to ely. yet of a longe time we haue made the romanes the images legges : wherby the iewes hold yet , that the true redeemer is not yet come : and dayly pray for his coming in cether malcuth , and all their comon prayers : in our expected translation we must be wiser . of the time when our lord should be borne . seeing that all christendom holdeth that our lord was borne in winter , the altering of the day would breede great disturbance . but speaking an vntrueth before god will breede anger . the feastes in moses foretold his times . the passeover , his death : pentecost when the fier * of the law was given , the sending of the spirit in fier : and september had most dayes of meditating gods dwelling in the cloud : and then the first adam was made : and then was the feast of tabernacles : the memory of gods dwelling among israell . and our lord at eeaster had an odd half yeare in his age : for euen beginning thirty he began his three yeres and an halfe . of the harme that cometh by the errour . wheras a modest & a learned iew of constantinopole , holden to be the best learned iewe in the world , hath sought christian institution from england : and your maiesties highest preferd are highest bound to performe such weighty matters : they must be warned that by errour herein they disgrace not all the gospell . where god omitteth no help to faith . a iewe would not soone beleeue that a wise emperour , as augustus was , would command poore men to come in winter to their owne townes . and the eternall sonne would not require his mother after the flesh , to take more toyle then need was : neither was it the fit time for sheepheardes to be all night in the fields . and as baptisme was according to his birth moneth : it was not holsome for men to goe vp to the head in water , in mid-winter : and by these our vnlikelyhoods , we haue caused the gospell to be misbeleeued , over , almost all the world . of the erroneous ground that cast amisse our l. his birth . an old greek oration fathered vpō iohn chrysostome , citeth iosephus the iew , for a work foūd once at rome , but neuer shewed to any againe : wherein he writeth that zacharie ministred in the seuenth moneth : and then was spoken to by the angell gabriel : and soone went home : and his wife conceaued , and bare iohn , six moneths elder then our lord , after the flesh . this auctoritie though it were true , were nothing . scripture should be our ground . and seeing god telleth not the day , we should not say , that according to our feastes , the trueth of stories fell . and if we relyed vpon iosephus , we should haue kept his workes . of confounding s. mathew , and s. luke , and the kings . a table is prefixed afore the n.t. which dasheth al the gospell if it be regarded : in these wordes it standeth . a table to make plaine the difficulty that is found in s. matthew and s. luke , touching the generation of iesus christ the sonne of dauid , and his right successour in the kingdome : which description beginneth at david and no hygher , because the difficultie is only in his posteritie . saint matthew .   saint luke . david begate salomon king .   nathan the kings brother . roboam . the posteritie of solomō leaft in ochosias , wherby the kingdom was transported to the line of nathan , in the person of ioas sonn to iuda . mathatha abia. menna . asa . melcha . iosaphat . eliacim . ioram . iona. ochosias . ioseph .   iuda . * simeon called ioas , which begate amasias . the names here conteyned , aswell on the leaft side , as on the right , issuing frō ioas , haue diuers names , & yet are all one person . therefore note , that the persons on the leaft side , named by saint ma. are the very same that are otherwise named by s. lu. on the right side , till salathiel . leui. azari● matthat . ioatham . ioram . achaz . eliezer . ezechias . jesu . manasses . her. amon. holmadā . iosias . cosan . achaas . addi . ioacim . melchi . iechonias . neri . salathiel . salathiel . zorobabel which begate abiud . eliacim . azor. sadoc . achin . eliud . eleazar . mathan . iacob . ioseph the husbande of mary the virgin mother to our sauiour christ . after the people were returned in to the land with zorobabel , being delyuered from the captivity of babylon , he governed the same people 58. yeres , & left diuers childrē , among whō resa and abiud were the cheefe . so the governement & rule ouer the people , remayned to resa & his posteritie , vntill janne , and thēce discended the virgine marie , as is declared in the generatiō described by sa. lu. & ioseph ▪ her husband descended frō the said zorobabel , by abiud , brother to resa , as s matt. delareth in the generation by him described . resa which governed 66. yeares . ioanna . 53 yeares . iuda , 14. joseph . 7. semei . 11. mathathias . 12. nathat . 9 nagge . 10 heli. 8. naum. 7. amos. 14. mathathias . 10. ioseph . 66 ianne . 16. melchi . leui. matthath hely , called ioachim . * mary the mother of christ. iesvs christ . of the faultes conteyned in this table . the cockles of sea-shores , and the leaues of a forest , and the granes of the popy may as well be numbred as the grosse errours of this table , disgracing the ground of our owne hope . that salomons house ended not in ochorias . that ioas was sonne to ochorias properly , we may bee sure : because six times the scripture termeth him so . and if he had not bene sonne in proprietie the repetitions must haue opened that . prophets repeat not narrations without some change , if the matters could suffer . and if salomons house had there ended , some speach had bene of it in the holy story . and all the thalmudiques holde that the kings of iuda vnto sedekias were of salomons loynes . and if our gospel crossed the plain story , all iewes would sweare god neuer penned it . and well might they . so our diuinitie giueth strong occasion to reiect the gospell of our owne salvation . that king ioas , matth. 1. is not simeon , luk. 3. 1 saint luke writing of the true light , was to refuse darknes . but if hee had called king ioas , simeon : all the world would haue sayd hee loued darkenes . ioas was famous , symeon was not heard off , but in priuate record . 2 again , if salomons house was ended for badnes in ochosias , he that first of nathan should succeed , had bene a good man. as god changeth dignities for a better to succeed . but ioas the king was worse then ochosias . for he fell to strange gods : and kild zacharie the sonne of barachias , or iehoiadagh . and our lord mat. 23. maketh him as a new cain . and the iewes in ierusalemy , in their treatise of poenance fol. 69. hold , that for his sinn the temple and nation was destroyed , and 80. thousand sacrificers destroyed for the blood of zacharie . and thus they augment the matter , saying fo . 69. col. 1. seauen transgressions israel transgressed that day . they kild a priest , and a prophet , and a iudge , and shed innocent blood , and polluted the court betwixt the altar and the temple ( as our lord telleth them the same ) and it was the expiation day . and when nebuzaradan came thither he saw the blood vpon the pauement : and asked whose blood was this . they say , the blood of a sacrificer , and a prophete , and a iudge which prophecied against vs all that thou hast done vnto vs : and we stood vp against him and kild him then he caused 80000. youthes of the sacrificers race to be there killed for him . thus they write : in their rhetorique amplification of murthering the prophet , as their maner is : feigning narrations to make lively short speaches . and this much doeth the scripture speake : 2. ch. 24. of zacharias and ioas. the spirit of god came vpon zacharia the sonne of iehoiada the priest , which stood by the people , & sayd vnto them , thus sayth god , why transgresse you the cōmaundements of the lord , that ye can not prosper ? for because ye haue forsaken the lord , he also hath forsaken you . and they conspired against him , and stoned him with stones , at the commaundement of the king , euen in the court of the house of the lord. and so ioas the king remembred not the kindnesse which iehoiada his father had done to him , but slue his sonne : and when hee died , hee sayd , the lord looke vpon it and require it . and when the yeare was out , it came to passe that the host of siria came vp against him , and they came against iuda and hierusalem , and destroyed all the lords of the people from among the people , and sent all the spoyle of them vnto the king to damascon . for the sirians came with a small company of men , and the lord delyuered a very great host vnto their hand , because they had forsaken the lord god of their fathers : and they gaue sentence against ioas. and when they were departed from him , they left him in great diseases , and his owne servants conspired against him , for the blood of the children of iehoiada the priest , and slue him on is bed , and he died : and they buried him in the citie of david , but not in the sepulchres of the king. thus shamefull king ioas lyeth in the holy scripture : and yet our right reuerend fathers would make him father after the flesh to the king of glory : who was to make his true fathers the patrones of vertue in their ages : and the scripture well vnderstood , shewed that in all places . but weake is the hart of our teachers : to make him father to our lord , who was a cain to the prophete that taught of our lord his kingdome . of ioachaz a younger brother made father to ioakim two yeres his elder . no better masters of art be our doctors in this table for amasias , achas , manasses , and iehaiakim : men extreemly hated of god. and one thing is of most vntolerable grosnes : that achaaz ( by true print , ioachaz sonne to iosias made king at 23. and after three monethes removed by pharaoh : who presently made iehoiakim king being 25. yeres old ) : that this ioachaz is made father to his elder brother . and saint luke must be in the same dotage : that addi must be ioachaz a younger brother , and melchi both his sonne , and elder brother . machmad , lucian , ovid , & all narratours of monstrous are not such in their faculties , as our right reuerend fathers , in giving occasion to make the gospell worse thē the al-koran . and yet worse foloweth . how the table blasphemeth the oth of the lord. the lord sware thus : ier. 22.24 . as i liue saith the eternal though coniahu the sonne of iehoiakim king of iudah , were a signet vpon my right hand , yet thence i would pluck thee : and i will giue thee into the hand of them that seeke thy soule : and into their hand of whome thou art afrayd : into the hand of nabucadraesar king of babel , and into the hand of the chaldaeans . and i will cary thee away : and thy mother that bare thee , vnto an other land : and there shall ye die . and vnto the land vnto which they lift vp their soule , they shall not returne . is this man coniahu a vile idol , beaten into peeces , is he a vessel of dishonour ; wherefore are they caryed away hee and his seed , and cast into a land which they know not ; o earth , earth , earth heare the worde of the eternal . thus saith the eternal , write ye this mā childles , a personnage that shall not prosper while he liveth . for no man shall prosper of his seed , to sit vpō the throne of david , or to beare rule any more in iudah . this vehement speach should haue taught our right reverend fathers : that iechonias as a man should beget no children , though as a prince he begate his successour ▪ even his owne vncle sedekias . that doeth ezra teach 1. chron. 3. and the sonnes of iosias were his first borne iochanan , the second iehoiakim , the third sedekias , the fourth * sallum . now before i goe to the next verse , notes vpon this verse may be profitably cited . thus d. kimchi a principall rabbin speaketh vpon : and the sonnes of iosias the first borne , was iochanan : hee was ioachaz whom pharaoh necoh tooke , and caried into egypt , and there died he : and he had two names . and how is he sayd , the first borne ; was not iehoiakim elder then he by two yeres , as it is written , twenty three yeares old was ioachaz when he * reigned , & it is written : twenty fiue yeares old was iehoiakim when he reigned ; † the one was not sonne of a kingdom : for the kingdom . so our dd. of blessed memory , doe expound it . s. matth. to such would not be heard . here wee see how sonnes to kingdomes are in other gate speach then naturall sonnes . thus kimchi the principall grammarian noteth the scriptures phrase and the talmudiques , for sonnage in kingdome . the like speach we haue for sonnage in kings , in the next wordes , vers . 15. for the sonnes of iehoiakim : iechonias was his sonne : sedekias was his sonne . here the vncle , by nature is sonne by the kingdome : as the most learned tremelius well noted . and touching iechonias and salathiel , thus writeth ezra the learned scribe . and the sonnes of iechonias assir , ( that is kept in straite prison : ) salathiel was his sonne : and malchiram and pedaiah , &c. here the babylonian thalmud in sanedrin expoundeth the word , * assir , not for a mans name , but for , kept in restrainct of prison : as iechonias was 37. yeres in prison . and nabuchadrasar meant to haue destroyed the line of the kinges of iuda : as he killed the sonnes of sedekias : so ezra the ready scribe sheweth , as commenting vpon gods oth in ieremy . 22. aboue cited , that iechonias had no children : bringing sedekias his vncle , for a sonne : and salathiel to be his sonne : when he was assir : that is : was , in most strait prison the babylonians were not of christian modesty : * that wiues might come to their husbands : and if they had humanitie that way , any of * thisbe ladies should as well serve . in that forth ezra ioyneth with ieremy in his style , to tell all the world : the earth , the earth , the earth : that as ieremy foretolde . so ezra did record , that iechonias died childlesse : & that in him all salomons house did fall : & that all the iewes hope for an earthly kingdome was become vanity of vanities : and that salomons kinges overtherw the world : but for gods hid mercy : seeing manasses did saw into peeces esay the glory of heauenly eloquence , and was caryed to babel : and amon for idoles was kild : and the godliest iosias was too good for the world , and his sonnes vnworthy of the world : that in them the iewes should see the last sceptre bearer , while the sun shined : that they might looke better vnto the sun of iustice . † and our bishops errour herein ioyneth with most stubburne , blind and mad iudaisme : against the main purpose of the n. testam . which teacheth that the kingdome of christ is not of this world : but of men poore in spirit , to possesse the kingdome of heauen . but the iewes haue yet their belly their god , & looke for a moneyfull king , and him , of salomons race : & make it an article of damnation , to deny that : and if they catch vs therein , to deny iechonias posterity failing ; and to continue it to salathiel and zorobabel they are sure , and wel may be , that they haue overthrowen s. luke , so farr as our bishops graunt hath auctoritie , and by them all the new testament , for which iudaisme , they should in open parleament , or before your m. confesse , that as god stroke the iewes with madnes , blindnes , and astonishment of hart , deut. 28. so herein the right rr. ff . are in equall case that betray the gospell to iewes : and agree with the enemies of our l. which expect , to this day , the pompe of salomon , that it shall be restored vpon mount sion . but they consider not the lamentations of ieremy : to what end they were penned . the scope of that booke was to teach the iewes that salomons glory was not the high blessing that moses propoundeth . but christ was the end of the law . and as by the blood of the pascha lambe or kid , israell was saued in egypt : so the sonne of god in the flesh should saue vs by his blood : whom men by ignorance would crucifie , being king of glory : who made heauen and earth . this was their first confirmation : wherewith moses the first king of israell strenghtened them . they rebell . a law is giuen , promising all earthly blessings , even to the highest honour of a kinge . but menacies are added , leu. 26. that they will fall from god continually : & continually they shall be beaten : euen till theyr king shal be caryed captiue : and they shall be in theyr enemies land seauenty yeares . and then god will remember his covenant : when they pray , as leu. 26. prescribeth : confessing theyr sinnes and the sinnes of theyr fathers : then god would remember his couenant with iacob , isaak , and abraham , and how he brought israell from egypt . this the law telleth : and the story sheweth : that the kings failed quite from the earth . and prophecies shewe , through daniel , seauen times repeating the same matter , that chams house sems house , & iaphets grekes shall rule iuda till christ cometh . and that he shall giue him selfe for the sinnes of the world : and bring to earth the kingdome of heauen . this daniel saw : and abridged ieremies lamentations : which after the kingdomes fall , the iewes studied for the space of a iubily in babylon . and when iechonias was dead , and in him all salomons house : and zerobabel of nathan was chief of dauids house : then daniel is told at what day moses policy shall end : & gentiles shall be equall in the couenant : where no iewes might hope for an earthly superioritie , ouer the kinges of the earth . and all this gold is made dimme , by our deriuing of the salathiel from iechonias . so , all that euer cōmented vpon the kings or chronicles will say : that we must bring our lord from salomon : and so we openly deny saint luke : that bringeth our lord of nathan : and confirme the iewes article touched before : which , to teach our simple ▪ shal be set out with the iewes further opinion . rabbi asser vpon sanedrin articule the twelueth writeth thus . the iewes faith . the twelft articule is concerning the dayes of messias : & that requireth a constant beleef that he shall come : and a man may not thinke that he will differ : ab . 2. if he linger expect him : and a man may not prescribe him selfe a time : & gather vnto himselfe opinions by occurrantes , to bring furth the time of his coming . and our learned say : let the spirit faint in them that account the limit . also a man must beleeue , that he shall haue excellencie and dignitie : and glory aboue all the kinges that euer haue bene . as of him prophecied all the prophetes from moses who resteth in peace our doctor vnto malachi , who resteth in peace . and who so doubteth of him or holdeth his honour small , denyeth the lawe . for so the lawe testifieth of him , in the meaning of balaams prophecy : and in the meaning of the section : you stand here all ( deut. 29. and 30. ) and this is a rule of foundation , that israel shall haue no king , but of the house of dauid , and of the seede of solomon only . and who soeuer will be a schismatique against this familie , he denyeth the name of the blessed god , and the wordes of his prophetes . of our yeelding vnto this wicked article against the scope of the old and new testament . daniel , as i shewed , was taught by the angel gabriel , the very exact and straight day for the kingdome of christ : and to disgrace that prophecy , m. liuely wrote a great book : full of dotage from the beginning to the end : yet highly cōmended by our arch. auctoritie , in the libel , written against the scottish mist and brettish nation . also the last fourtene which are in s. matth. cha . 1. all of nathan ; salathiel , zorobabel , abiud , eliakim , azor , sadock , achim , eliud , eleazar , matthan , iacob , ioseph , mary , iesus , these were termed dan. 7. the kings of the most hige god : which should possesse a kingdome for euer : and for vrging those to bad religion and vexing of them the four beastes were cast into fier . and these had not so bene vsed if christ his kingdome had bene of this world . and balaam spake of messias , that should vnwall all the sonnes of seth. which terme iekarker in ebrew , to pull downe the walles , s. paul expoundeth 2 cor. 10. the weapons of our warfarr are not carnall , but mighty in god : to the pulling downe of stronge holdes , pulling down thoughts , and euery high fort , that exalteh it selfe against the knowledge of god : and captiuing euery thought into the obedience of christ . thus graciously saint paul expoundeth balaams terme of pulling downe the wall . but while wee deny salomons house to end in iechonias , and make salomon the youngest of bethsebaes sonnes , and nathan his elder , and patriarch : and inferiour to his younger : and againe giue yeares of gouernement to rhesa , without all story , and bring the kingdomes right to marie : and talke of iewes mariage in their tribe for profe of kindred , by this pretensed help of reconciliation , we haue disturbed all the bible , and become a skorne to all the iewes . but one word of your maiesties gracious mouth will banish that table for euer . now that the simple may perceaue s. matthew and s. luke : their purpose shal be told briefly . s. matthew would teach herodians & pilateans concerning christ the king of the jewes : that earthly emperours should feare no lesse from him : for that his kingdome was not of this world . that may be kowen by considering his owne ancestours , from § him to whom chanaan was promised : & after the kings , which were not of his line : & againe his ancestours * two : and their house . from abraham to dauid all the fathers were godly : and thamar , rachab , ruth and bathsuagh , examples of faith , for all . david in rest had nere ouerthrowen his house . but solomon with his house soone brede ruine , fewel for ieremies lamentations : and funerall verses for the buriall of salomons race in iechonias . then cometh in nathans house in zorobabel and salathiel fathers * two to our lord , after the flesh : but turneth in abiud &c. out of our lord his line , yet all were godly and poore : and the saincts of the high trinity , dan. 7. for whom god overthrew the iron legged macedonians and the former partes belly , brest and head of the image . * and so telleth how in pouerty standeth the kingdome of heauen : and kings need not to feare losse by christ. k. of chanaan , receaving thence no peny , but vexed at his comming into the world . now s. luke going to shew his victory over sathan bringeth him by mary and ely to adam , taught in his first day who should destroy sathans workes . this meaned the evangelist whom the former table reiected : a right and plain table shall follow . the right reconciliation of saint matthew and saint luke . david . salomon the eldest sonne of bathsheba . roboam . abia. asa . iosaphat . ioram . * achaziah . * ioaz . * amaziah . ozias . ioatham . achaz . ezekias . manasses . amon. iosias . iehoiakim . iehoiachin or ie-chonias . here salomons house ended , as though it had never bene . nathan the yonger & next brother . mathatha . mainan . melea. eliakim . ionan . ioseph . iuda . simeon . levi. mattha● . iorim . eliezer . iose . er. melchi . neri . salatthiel . elmodam . cosam . addi . * these bad three : and worse iehoiakim saint matthewe omitteth . zorobabel . abiud . abiud or mesullam 1. chro. 3. to whom the crowne belonged : and from whom heathen toke it . eliakim . azor. sadoc . achim . eliud . el●azar . matthan iacob . ioseph . * ioseph should haue bene king , if tyrants would haue given all men their right : and our lord , his sonne by lawes esteeme , so had bene kinge of the iewes : and would haue it in no other right : that his heavenlie kingdome might bee knowne . rhesa . ioanna . iuda . ioseph . semei . mattathias . maath . nagge . essi . naum. amos. mattathias . ioseph . ianna . melchi . levi. matthan . eli father in lawe to ioseph : only y e note was good in the former table marie iesvs our lord thus the table neuer had doubt . for seeing salathiel was the sonne of neri ( by s. luke ) a priuate man : who must needs be a father naturally , & not as k. baasa , whose family was rooted out , was father to king achab , in the speach of king benadad : and seeing god sware that iechonias should dye childlesse : as auctour of the kingdomes ruine : there , and not in ochosias should the iewes place the catachresis of begetting . our lord doeth nothing but he telleth his servants the prophetes : but he told not that hee would end salomons house in ochosias , and would not passe so great a matter in silence : a matter the greatest for the kingdomes of this world . therefore salomons race ended not in ochosias ▪ but our right reuerend fathers are vnspeakably to seeke for the trueth of holy story . and aggei with zacharie help s. luke to be vnderstood . aggei bringeth wordes from god for zorobabel , that he shal be a signet vpon the finger of god at the day of glory when the macedonian kings should be shaken : and our lord should come into the world 29. yeares ( by num. 4. ) before hee entred into the worke of the tabernacle . and so by moses and daniel , in aggeis time his nation knew in what yere the west cittim named num. 24. generally , and dan. xi . more distinctly , should haue a full token of empire & the macedonians should be vtterly bestript of all gouernement . then zorobabel in christ should be a signet vpon the finger of god. zorobabel a poore gouernour of 49000. captiues which left babel , hauing litle but what daniel gote by his wisedome , to help the iewes home : zorobabel , poore in spirit , and looking for a citie whereof god was the builder : & soone called away from sion to susan , as a pilgrome and stranger on the earth . but god sware ( as was noted from ier. 22. ) that if iechonias were a signet vpon the finger of the lord , he would pluck him thence . therefore salathiel may no further be sonne to iechonias then a succeeder in governement , as achab is sonne to baasa : rooted out , 1. k. 20.34 . heathen vsed adoption : but dauids house was bound to the next man of kindred . and in adoption the terme begetting is vsual as in a naturall father : so ovid , the mirrour of plaine latin speaketh of iulius and augustus . metam . 15. being of seuerall families by the father side : and augustus is progenies of iulius : and , — nec enim de caesaris actis , vllum maius opus quam quod pater extitit huius . and againe : scilicet aequoreos plus est domuisse britannos , &c. quam tantum genuisse virum . as they are very simple in learning , that know not britanie famous 2000. yeares agoe : before brennus spoiled delphos and graecia with his * trimarchiâ of our britanie , and are bare chorographers that know not all borne within our iland seas to be : — penitus toto diuisos orbe britannos so they haue litle stomake against italy , that would not remember this place of naso . and as the emperours are famous diui : so the first beginning in diuus iulius and diuus augustus is famous , thus : ne foret hic igitur mortali semine cretus ille deus faciendus erat . hence to all learned and specially to vs , the terme of begetting for a successour should bee familiar . thus i speak only for the simple : as for our right reverend fathers they doe take it for successiō in all after ochosias : as begotten of him by succession : and all that like of them for the phrase there cānot mislike the catachresis in iechonias and salathiel . and all must graunt that salomons house must be brokē off : vnlesse they will make two salathiels and two zorobabels : the one couple fathers to ioseph , the other to mary : so doe some learned , but vnlearnedly . for zorobabel aggei 2. was both heyr to salomon , and father to our lord. and they had bene rash namegeuers that should name a couple of ech family with the same names to disturbe all the world . now that zorobabel the gouernour in salomons house cometh of nathan , zacharie sheweth : naming leui , and his chief family , simeon , & dauid with * nathan : as chief in his family , ch. 12.10 . so this cause is past doubt to cleare the table : that in iechonias not in ochosias salomons house was buried : that family & kingdome should end togeather . that ier. 22. & all lam . might be plain and an other as great a dotage as any euer came from brainsick head haue the right reverēd fathers sold to torment the simple who over the realme haue marked them : how they make ochosias to be two yeares elder then his father : and many yeares elder then his mother . of ochosias or achaziah made elder then his father . of king ioram thus it is written , 2. chr. 21.20 . when he beganne to reigne he was thirty and two yeres old : and reigned in ierusalem eight yeres , and liued wretchedly . howbeit they buried him in the city of david : but not among the sepulchres of the kings . and the inhabitants of ierusalē made achaziahu his youngest sonne king in his steed : for the men of warre that came with the host of the arabians , had slayne all his eldest sonnes : and so ahaziahu the sonne of iehoram king of iuda was made king. * two and fourtie yeares old was he when he began to raigne , and he raigned one yeare in hierusalem : his mothers name was athalia , the daughter of amry . of the errours how many very grosse follow vpon one . 1. ochosias is called the youngest , and made king by the people . that had bene needles if he had reygned twenty yeares afore . 2. besides his father reigned but 8. yeres : and foure of them with iosaphat . and it were senseles to make him reigne 16. yeres or 12. at the lest afore his father . 3. mōreover , nether was iosaphat king in iuda : nor achab king of israel : nor ioram borne 42. yeres afore achazias death . so , elder then his father and mother and mothers house should he be . for omri was not thē setled king : but only made king by his souldiers : vpon the death of zimri . and tibni was made king by his men : and foure yeares were spent , before the people made omri king. now by our bishops notes achab and iosaphat should bee in affinity by their children , ioram and athalia before they were borne . this note of 42. yeres hath troubled britanie 42. yeres and more . and here again the terme sonne , referred to the kingdom of omri , which stood 42. yeres , into which yere achaziahu fell being of his owne age but 22. yeres , the terme sonne caused the disturbance . the ebrew doctours many hundreth yeres agoe in seder olam warned the world of this phrase . and levi s. to gerson vpon the text : in the great massoritique bible : the best work that euer by mans witt , came into the world : which if your maiesty would cause all that you would preferre to know readily , you should haue in few yeres lerned diuines : by that & other ebrew helpes . but very few in the world vnderstand it : for the 848. margent readings : and further it is hard . yet one professour might soon make a 1000. kunning . of the terme kingdome , translated reigne how it maketh k. baassa warre ten yeres after that he was dead . in the third yere of asa king of iudah began baassa to raigne ouer israel twenty and four yeres , 1. k. 15.33 . so he died in the six and twentieth of king asa . yet in the six and thirtieth yere of the reigne of asa came baassa king of israell against iudah : by our bishops translation : that machmadistes may by our diuinitie look for their false prophete to reviue , as did baassa by our bible . when gentlemen find such matters in our bibles they see no hope of knowledg , & some haue turned to deny god to be the auctour of it . ezra ( 1. ch . 16. ) meant by malcuth the kindome of asa : parted from israel then six and thirty yeres . wherein the twelue tribes thrise twelue yeres forgat the glory of davids house : so that iuda it self was plagued . god casteth the chronicle & other numbers into pleasant and sensible meditations of his providence . and therefore ezra tooke his accompt frō the kingdome of iuda , which asa held . in the same tenour of number of 3000. souldiers ios . 7. for achans theft , even thirty six were slaine : thrise twelue . and after vengeance vpon achan twelue thousand of men , women and children were slaine , by the 12. tribes . for the booke of the iudges . the actes of the apostles are drawen no better vnto the booke of iudges : to corrupt many other bookes : euen where s. paules wordes would haue found most high admiration : and vtterly damne the thalmudikes of extreeme blindnesse in the iudges story . our errour shal be first handled : and afterwardes s. paules plainnes shal be shewed : if god will. of act. 13. v. 20. perverted to ruinate many bookes . ovr translation thus speaketh : hee gaue vnto them iudges about the space of 450 yeres . here beza sayd , the text was corrupted : to deny that we had a new testament : and the popes translation turneth back from iosua to isaaks birth : without all reason . s. paul meant : after a sort 450. yeres . proprely 339. from iosuahs death to elyes . within which times iudges of punishment oppresse an hundreth and eleuen yeres : so arise 450. and 19. textes belonge to that text of saint paul. which anone shal be layd downe . our bishops absurditie thus appeareth : yeares are from the coming frō egypt vnto the building of salomons temple , 1. k. 6.480 . now if the the iudges had 450. thirty of the wildernes would make vp the number : that the storyes of iosuah , samuel , saul and dauid should bee all fables : and no time for david to be in the world . so our bishops bible might wel giue place to the al-koran pestred with lies . of wrong to matth. 1. luk. 3. ruth . 4.1 . chr. 2. rachab booz , obed iessei , are ancestours to david : borne ten yeares after elies death . and iosuah reigned 17. yeres . though rachab were new borne when iericho fell : yet she must be about 120. when she bare booz , and hee 120. must beget obed : and he 120. must beget iesse , and he nere that must beget david . by the true chronicle they were incredibly old , but for gods auctority . and to adde an hundreth & eleven yeres moo , to four persons , that is a matter of extreeme oversight . and thus the actes ill translated brought our right rerevend ff . to disgrace many holy bookes with incredible grosnes in oversight : where they might haue made all the world admire the apostles learning : how , to shew the disturbance of the times , as though the heauens were troubled , he reckoneth the oppressours yeres alone : although they were within the cōpany of the defenders times . these many are ioyed to the defenders : not as though they defended still the people so long , but because their last dealings were so long from the former state . othoniel 40. ehud 80. barak . 40. gedeon 40 abimelech . 3. thola , 23. iair , 22. iephthe , 6. ibsan , 7. elon , 10. abdon , 8. samson , 20. ely , 40. the whole summe is 339. the punishing iudges haue within this time cxj. yeres thus . cusan , 8 , moab , 18. sisera , 20. so 339. and 111. make 450. after a sort : wherein saint paul regarded the iewes manner of speaking to the phrase : as i will shewe by two examples . madian , 7. ammon , 18. philistines , 40. how samson that iudged but 20. yeares is said to iudge israel 40. thus writeth elias leuita , ( the best learned iew that ever holp christians ) in his preface to bomberges bible in hebrew with the massoreth and chief rabbins . we find in the ierusalemy , ( the eldest volume of the iewes pandectes or doctrinale is so called ) that samson iudged 40. yeares . it teacheth that the philistines were afrayd of him 20. yeres after his death : as in his life time . and in all the copies that we haue , it is written : twenty yeares . thus farre goeth the commentary . now i see there is no doubt touching the text , in this of samson . for the right standeth , as the drass , or comment vpon the phrases telleth : wherefore is it said twise , iud. 15. vlt. and iud. 16. vlt. and he iudged israel 20. yeres . rabbi acha said . the text doeth teach : that the philistines were afrayd of him 20. yeres after his death : and 20. yeres in his life time : and so arise , fovrty by two severall times . but the thalmud said not that the text hath , and he iudged israel fourtie yeares : but that he iudged israel 40. yeres according to the manner of speaking to the phrases . and here cometh a sweate elegancy : which is worthy marking . so farre goeth the thalmud and commentary vpon it . these wordes the learned elias bringeth against some simple : who might thinke the text corrupt : by reason that the thalmud differed . to whom he sheweth , the speach to regard the phrase , and not proprietie of the text . how the septuaginta alter the very true text for elyes 40. yeares to agree with the iewes manner : reckoning after the phrase the auncient lxxij . translaters gaue ely but 20. yeres , as notes warne vpon the romane edition of xystus : & that with eusebius testimonie . but later copiers seeing the ebrewe sure , & not knowing how the 70. hid their mind : alter the translation , & giue ely fourty yeares , as the ebrew hath and thus the lxx. teach that the iewes highly regarded the phrase : for memory of story , to make their nation ready in the numbers vsed in the holy scripture . how iosephus reckoneth the iudges times as saint paul doeth . it is most certen that israels age since god called them frō egypt , at the laying of salomons temples foundatiō , was 480 yeres . as noahs whē he began the arke . and like matters doeth god cast into like times , through the bible , and iosephus could not bee ignorant of the time . yet in steed of 480. yeares he reckoneth 592. taking cxj. from the iudges and beginning from moses going vnto pharoah . so it is to be seene , ioseph antiq. 8.2 . this sheweth that s. paul was brought vp at the feete of gamaliel : that spake thus learnedly , to shew the iewes that he knew rabbiniques as well as the best of them : but held christianity the only learning : which to the perfection of story ouer matching all euen in schole elegancy , addeth the logique , that draweth vnto the life in christ . how s. paul further settled the iudges times and iosuahs , whereby a table added to some of our bibles appeared : bad and all thalmudiques , the ierusalemy : the babylonian : seder olam , and maimoni in beth-bechira , and all be reproued . where s. paul saith , god gaue them iudges after a sort 450. yeres , vnto the time of samuel the prophete : our translation speaketh thus , act. 3.20 . and afterwards they desired a king , and god gaue vnto them saul the sonne of cis , a man of the tribe of beniamin forty yeres : here we can not wel be vnderstood . saul reigned not 40. yeres . for david when he fought with goliath in the beginning of sauls reigne should be aboue 20. and at his 30. saul kicked against the spur of his owne spear . the apostle foloweth the phrase of the iudges : where a small king maketh a period , as where we say : and so the land rested forty yeres : the playner were , and so the land rested . forty yeres as tremelius hath : quieuit terra . haec gesta quadraginta annorum . s. paul meant that samuels dayes & saules made 40. yeares , and samuel came to the last of them . and dyed but 4. monethes afore saul , by the thalmud in themurah . and the rabbines can confesse that , when they will. for thus they write in middras ps . 25. it is sayd : moses and aharon were among his priests , and samuel among them that call vpon his name : thou shalt find all that is written of the one , written of the other : the one was of levi , the other was of levi : the one made a psalm , the other made a psalme : the one reigned over israel , and the other reigned over israel : the one reigned 40. yeares , and the other reigned 40. yeares : the one made warres , and the other made warres : the one kild kings , and the other killed kings : the one built altars , & the other built altars : the one offred , and the other offred : the one prayed for israel , and the other prayed for israel : the one served as a sacrificer , the other served as a sacrificer . thus speaketh the old rabbin , agreeably to s. paul : but litle pleasured his owne side . and that note of midras must needes be holden old. for since the eldest thalmud was compiled , soone after great constantines dayes , the iewes rabbines conspired to crosse the apostles in storie , that their people shold not embrace christ . maymony praef . ad misnah cōfesseth in effect why the thalmud was made : he wrote misnah 423. yeres agoe , the greatest rabbin of the faithles that ever was : who plainly openeth all the iudaique to such as can overrule him . in the thalmud ierusalemy 1200 yeres old , in megilah fol. 72. col. 4. from the partitiō of the land to samuel , are 376. yeares : yet in trueth iosuah had but tenne after that : and in all , but 17. as it was told . and the thalmud giveth but eleven to samuel and two to saul : yet the rabbines haue cōspired these 1200. yeres to overthrow the new t. by checking s. paul for iosua , iudges & samuel : as s. lu. for salomons house . and if they could prevaile in eyther , they had gotten the victorie : whiche our right reverend fathers gave them without all entreaty : & graunt them more fortifications then of them selves they durst ever chirp to speak for . my poore self haue aunswered this in ebrew print , as the lords know , & europe & asia : & infull many ebrew written trearises , sent to byzantium by post from francfort to venize . thence by ship : and the rabbin there is reported of our marchants to accept , & commend dayly vnto noble grecians , that he had from england a greater light then ever he expected from christians . and at francfurt in the cōpany of many , a iew being present , i said to the company in french , which they all vnderstood , that by , 1. sam. 7.3 . i would make the iew confesse afore thē all , that the rabbines were but as elymas magus . thē i spake to the iew in ebrew this much : rabbi , this you know , that all must sanctifie the name of god , & beare witnes to the truth continually : or feele flames eternall : yea , saith he , that wote i well , and am ready to doe all that toucheth me . then said i , read this verse , 1. sam. 7.3 . since the time that the arke stayed in kiriah iaarim , the dayes were many , they were twenty yeares : and all israell with hearty sighing sought after the eternall . and samuel spake to all israel , saying : if with all your heartes ye returne vnto the eternal , remove your strange gods , &c. doeth not this text tell plainly , that ●0 . yeares passed after elies death , before samuel medled in governmēt ; yea saith he , that is plain : so much i fully hold , and none can deny it . then i told the by-standers what i demaunded , and what he graunted : and how vpon his graunt , al his thal. fell . and how , sayd i , cā your rabbines giue samuel from ely but eleuen and saul but two & david seauen in hebron : that hee should within 20. of ely call thence the arke frō kiriah iaarim by this text . then he answered me nothing , but to the by-standers wordes of high reverēce to his teacher : exceedingly beyond all that christians would thinke , a iew would speake . so to all vs saint paul affoordeth such weapons , in one short sentence , to settle al the book of iosuah , iudges , & first of samuel in a most divine frame : by 450. yeares after a sort , for the iudges , & 40. for samuel . that one sentēce of s. paul , is more worth then a mountayne of gold , to shew the harmonious frame of the holy story from since iesus of nun gave possession of the lande vnto iesus death , when he did make his own name nun : that is , by midr. ps . 72. raiser of the dead . even the very midras noteth that messias should doe so : and by allusion to nun ps . 72. in the ebrew : as they holde no syllable idle in strange termes touching messias . all these times haue an easie account : by s. paul , and in all the rest by iewes thus : seaven yeares the lande had for conquest and partition : wherevpon the next yeare iubilies were to begin . seaven iubiles iosephs house had the arke , till sylon lost it : thence the philistines did cary it : & after six monethes iuda had it in their power . thence are seaven seaventies to the first of nebuchadraezar : when hee tooke ierusalem , and caried king iehoiakim to babel : whom he soone sent home againe . and caried thither daniel the noble , the godly , the wise , the wealthier then the king of tyrus , the beloved of christ and his angells , and cariried the three noble men that quenched the fire . so , that part of iudahs story hath famous limites : and old theodoret , and iewes when they are not malicious , generally hold the disputable partes aright : when as we , they say , the temple stood * 427. yeares . and very many of our men here speake trueth , even folowing particulars , & not marking how ( ezekiel 4. ) god bringeth all past doubt , by paynes in particulars they agree with a trueth vnknowen : so hitherto we haue a pleasaunt measure of times now the captivitie of babel was but of 70. yeres from nebuchadrezars first yeare . three captivities there were . the first of king ioakim , when he was sent home . the second , when he was taken vpon rebellion and caried for babel , but was cast away vnburied , as an asse , by gods iudgement , ier. 22. for burning ieremies lamentations : then was his sonne made king , and after three monethes caried to babel with many thousands : among whom were ezekiel and mardochai , who made hester mother to the persian king artaxerxes that a persian king of beniamin his iasper , exo. 28. should be the first foūdation of ierusalem : as iapis hath place , ap. 21. this second captivitie was 8. yeares after the first , and then was darius borne , to proclayme daniels god when he was 62. yeares old , and tooke babel . the third warning brought flames to the citie and temple , and captivitie : tenne yeares after the former . then the arke and golden covering were spoyled by babel , and the candlestickes , and the tables broken with fire . for seeing wee haue no other record of them , we must hold that the temple being set on fire , the heat would breake the tables : that goodly monument graving by the finger of god. and as moses for idol-worship of few , brake the first tables , gods anger destroying the kingdome for comon images , wold much more breake the second tables . and full 18. yeares are spent in these three captivities . * ezra maketh famous the third captivitie : being an other moses drawen out of the waters of troubles : when saraias his father was kild by nauocodrosor king of babel , with king sedekias children . and ezra lived to philip macedons times , seeing he saw the persians later times : & by the record of his captivitie , hee captiveth heathen writers : and by his record of kindred vp to adam , he cōfuteth aristotle that denieth the worlds creation . this third captivitie was but of 52. yeares , and the whole from the first 70. as moses , levit. 26. and ieremie 25. foretold . and daniel cha . 9. & ezra , 2. chr. 36. & zach. 1. and 7. observe what fell out . then daniel stopped the lions mouthes , and darius iapetionides proclaymeth the god of daniel over 120. nations : and the angel gabriel which beginneth the first speach of the new testament to zacharie at the altar of incense , and telleth mary that the power of the highest will shadowe her , otherwise then the tabernacle , exo. 40. where the same phrase is vsed , gabriel twise named in the new testamēt , a teller of comfort , and twise in daniel , a teller of affliction for comfort , terming daniel a man full of grace , sheweth ( when daniels prayer was like the evening offring , ) of christ his offring of all offringes : that the captivitie time seaven times being measured , shall see the redemption to life eternall for iapheth , for elam , and all : when the iewes haue served heathen at home , & learne obedience , hating strange gods , so long as they ruled at home : but never could rule them selves from strange gods but only vnder david : against whom yet they rebelled . this geometricall frame of temple s. paul doeth force vs to acknowledge : seaven yeares of conquest , seaven iubilies for ephraims glory : seaven seaventies for iudahs glory : seaventy for captivity , to feele ieremies lamentations : and againe the former measure of time seaven times 70. or 490. yeares to finde comfort in servitude : whiche none but the poore and mourning will euer find . also this last part aben ezra doeth confesse , full sore against his will , putting full many long parenthesis into one litle saying : that he should be vnspied of christians , how vpon his graunt all iudaisme fayleth . now as david 27. times in psalme 137. repeateth of god : that his mercy endureth for euer , so i may well iterate the testimony of aben ezra for our strenght : vpon dan. 9. the seaventie seavens are from the beginning of daniels prayer vnto sealing messias ( which is christ ) the holy of holy. this much aben ezra confessed : the most head-strong and most learned rabbin , and most bent to his skill to over-reach vs. and the commentarie vpon daniel he finished in the yere 4916. by the iewes * 172. yeres they steale from the scripture , to disturbe vs. so he wrote in rhodus city in the 5088. in october as he recordeth : 423. yeares agoe , for we are now in 5531. the plain trueth , forced him as balaam : & yet we missed : vntill good calvin brought the trueth into the open church : with a sound hart , though he could not answeare all obiections of forged astronomers : whose fragmentes the great astronomer aben ezra held but fables , and of greak toyes , never heard while graecia was free in glory and eloquence . and but for saint paul , we could never haue brought about the iewes consent , from midras rabba , for iudges and samuel , from abraham sonne of david for the kings : and from the thalmud for babels 70. and from aben ezra , the time thence to our lord his death : without s. paul we could neuer haue found the heauēly measures of the time . and this much for our disturbance of all our owne building by bad vnderstanding of s. paul , and as ill translating , of a most rare heauenly sentence , worthy to be written in great characters of gold , that they who passe by , may read it with delite : how god gaue iudges offenders and defenders after a sort 450. yeares : and not about 450. vnto the time of samuel , and then god gaue them saul . forty yeares , this much of these poinctes : where one text euill translated and expounded marreth all moses . of moses fiue bookes disannulled by ill translating of one verse , exo. 12.40 . and by speaking the same in the argument of the same . this was the text . the dwelling of the children of israell , while they dwelt in egypt , was four hundreth and thirty yeres . now in the argument this cometh . 40. they dwelt in egypt four hunderth and thirty yeres . this one errour overthroweth all moses . 1. he writeth of cohath his grandfather that he was one of the lxx. soules that came with iacob into egypt , gen. 46. & that he liued but 133. yeres . and his sonne amram , but 137. exod. 6. and amrams sonne but 120. deut. 33 ▪ all maketh but 390. and so moses had descended to the dead : ad inferos , as heathen speak , and had left superos , the living : forty whole yeares before israell left the soyle that nilus watereth . and he from whose hand the fiery law came , the creatour of heauen and earth should no more speak with moses , then iuppiter in creet smake with minos . this oversight is exceedng great : that our doctors and bishops should make moses forget him selfe : his owne age , his fathers , and his grandfathers . and if euery trespasse receaue iust recompence : much of gods anger that hath fallen vpō our nation , hath fallen for this corruption of the law. of s. paul , disgraced with moses . and s. paul disputing of the promise made to abraham which was made presently vpō the death of tarah faith , that the law came but fourhunderth & thirty yeres after the promise : so we should corrupt the fame of saint paul by our translation : and deny that he wrote by the spirit of god. and no simple can reade s. paul gal. 3.17 . and exod. 12.40 . but will say in his heart , who can goe vp to heauen to bring a solution of this knot : and who can goe beyond the sea to fetch a reconciliation of such disagrement : whereas the word , as moses meant , for the peregrination which concerned israell , which was spent in the land of the peregrination of their fathers , as in iacobs story it is named , and in egypt when israell had ended their dwelling there was fourhunderth and thirty yeares to the very exact day . and our right reverend fathers might haue learned so much of the lxxij . translaters , which translated thus : the peregrination of the children of israel while they and their fathers dwelt in egypt , and in the land of chanaan : they & their fathers , was four hundreth & thirty yeres . here any may marveile that so learned men for latin cōtroversies , should never reade the lxx. but they will say the lxx. are not extant now . pure and sound they haue not bene these 1200. yeres : but are now infinitely maymed : with patches frō aquilas , simmachus , theodotion , and two others whom origene did set togeather with the ebrewe double : in ebrew letter , and in greek letters but ebrew wordes . this eightfolde worke was called octaplun , and from sundry translations the lxx. which now we haue , is corrupted . a freend of myne bought at alexandria in egypt for me a lxx. writen in diocletians time and the arabique bible thrise over . but left all with our english proconsull , who turned turke , seeing disagrement in our bibles trāslation , and soone descended to hell , and turkes his executours reteyned the bookes , yet 40 poundes was sent to buy thē again , and they are expected . such a lxx may be the true one : and the arabique commonly , the christian arabique foloweth it . but not r sadaias arabique . but indeed as the lxx. now standes with vs , it is corrupted : that well our learned fathers might suspect it . and in the babylonian thalmud in a pleading before alexander the great , where egyptians complayne that israell robbed them , a iew pleadeth desert for wages of 430. yeres service in egipt . and gilbert genebrard holden a great ebrician , placeth israell 430. yeares in egipt : defending the latin translation . whom adricomius in a braue worke doeth folow . and genebrard saith that moses might leaue out some of his ancesters . and s. paul might speake of some later promise . and one thaddaeus dunus sayth , that moses text for his fathers yeres might be corrupt . seeing so many haue perverted the text and other scriptuers : so much more dangerous is our learned fathers agreement with them . whereas they might easily be answeared . the thalmudiques iested : as heathen , that knew not abrahams peregrination , would vnderstand moses : & genebrard forgate that s. paul made the promesse of his accompt elder then circumcision , and no sence can beleeue that moses chronicling his ancestours yeres al to adam , should leaue out some personages : when the person is more then the time of a person . and dunus blaming of the text would be hatefull to all the massoreth : full of auctority , now 2000. yeres . and our septuagint in this place , may not be suspected . for the thalmud ierusalemy in megilah , fol. 71. col. 4. testifieth that the lxx. translated the text of ex. 12.40 in this manner . the peregrimation of the children of israel while they dwelt in egypt and in all lands , was four hundred and thirty yeres . so no colour of obiection can bee rightly brought . and s. paul must be holden the right expounder : that the law of the passeouer was exactly 430. yeres , after the promesse of christ drew abraham from charan to chanaan . of the fourhundreth yeres of persecution . if one member suffer , all suffer with it . so here the storie of the 400. yeares persecution is persecuted . as soone as isaak was come to iudgement , to heare of the blessing , ismael would be mocking him . and when he was in his sixt yere , both he might know what a mocking meant , and then ismael might grieue him by mockes : and all the persecution by ismael the egyptian and pharaoh is but of 400 yeres in the limits , and thirty full after the promesse it began : as s. paul expounds the text . but by our bishops work , all that cometh to nothing . of an exceeding grosse oversight . also a stranger impossibilitie cometh from our right rr.ff. notes vpon gen. 15.13 . know this of a suritie , that thy seed shal be a stranger in a land that is not theirs : & shall serue them , & they shall entreat them euill ( k ) four hundred yeres . there the note is : k. reckon not these yeares from iacobs going downe to egypt but from gods promesse to the promulgating of the law . this note is most senseles : if it begin the time at the promesse , ismael shal afflict isaak long before ether was born . iewes & gentiles hold that ismaels mocking of isaaks is the beginning : which some referre iewlike to isaaks birth : so the promesse that called abraham should be fiue yeares in his fathers life time : and again s. stephen should be crossed . others rightly referre it to the sixt of isaak , or fift fully complet . moreover if israell dwelt in egypt 430. yeres the promesse 215. yeares elder : can not be within 400. of the law . this grosse contempt of trueth and iudgement hath caused our nation to loth gods worde : and god to plague the nation . but your m. will heale all . of gods harmonious disposing of times , in other places and here the lord who framed the world in such order that al hath called and stirred arts : who made the world for the iust , sheweth an order in their times pleasant to consider and easy to remember . so moses saved in his ark , liued 120. as noah spent so much about his ark. and moses parted his life into three equall partes . he spent fourty in the court of pharaoh . so much s. stephen durst affirme : from the vsuall manner of god to governe matters in sortes equall , for equall matter . so moses had time enough to see what court life was , full 40. yeres . and the rabbins agree with s. stephen . as symeon ben iochai , being nere s. stephens time : in siphri . fol. 63. & col. 251. and midras vpon gen. 50. fol. 115. col. 3. of the crake edition . and midras exod. fol. 118. col. 4. and again , fol. 119. col. 1. where this saying is added . ben ambaim sanah le bynah . he should be fourty yeres of age that should be of ripe iudgement . now seeing he spent forty with pharaoh , and 40. with israell , the remnant for madian or iobs nation was fourty : and well might he be acquainted with iobs , eliphaz , sophar , bildad and elihu . for iobs sorowes fell about moses birth . doubtlesse he was not idle in the land of madian : but vsed all meanes for mans salvation . so for court moses was tryed 40. yeares : for quietnes in tending simple shepe , 40. yeres : and 40. yeares in being a servant to israell . that phrase simmess , he served : is vsed mat. 20. let him that is the geatest of you , bee the servant of all . and thus in moses god sheweth how fitly for mans memory gracious wisedome diuideth times . so god gaue chanaan 215. yeres to learne faith of abraham and isaak , and iacob , and gaue egypt 215. yeres to beholde multiplying vnto six hūdred thousand valiant men , besides women and children . these heavenly distinctions of times should not be confounded . and the like be through the old testament : and by vs confused alike : though god be the god of order , and not confusion . of the miracle of multiplying , extinct by our translation . whereas of abraham there were but 70 soules , of the line of grace and promise to see egypt in 215. yeres : it was a great miracle that 600000. men sprang in the same space that only seaventy sprange . so they must multiply like fish . but to multiply so in 430. yeares , that had bene no miracle at all . for after the flood 427. yeres was abrahams calling : and many countreys were full of people . and many mighty kings made warres with great companies . now by vs all this grace of multiplying like fish were extinct . and endles be our absurdities that a simple reader may say that of naso : tot premor aduersis , quae si comprendere coner icariae numerum dicere coner aqua . for the sea-waues may as well be numbred as the grosse errours of our most reverend and right reverend fathers . but so reverend and so learned fathers will not stand in them , but yeeld a translation , that shal be square : settled and sure how soeuer it be turned , to be examined . and further warning in other matters will doe no harme . of s. stephen crossed by the geneva : both the translation and notes : where the church-bible hath the right . ovr church-bible noteth very well that abraham was not borne at the seaventieth of tarach : ( which yet the geneva held : ) but 130. yeres later , and so it translateth that the promesse of christ might well be after tharahs death , as s. stephen telleth that abraham was called to goe himselfe to chanaan from charan after his fathers death presently : being 75. yeres old : so his father was 130. elder then hee . this matter is of great importance , to defend s. stephen , where the thalmudiques haue to this day most deadly conspired to haue him counted a lyer : that he might be counted no martyr , and the n. testament no testament . they say truly , that if it hath any vntrueth it is not from god that cannot lye . but they , not s. stephen , are the wicked . and their owne greek philo , the true , not the forged auctour , fighteth for saint * stephen in this testimony following . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idē de abrahami aetate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fol. 284. which wordes in britane sound this much : it is not like that any who haue reade the law can be ignorant how abraham first remooving from the chaldean land stayd in charan : and when his father dyed there , hee remooved also from that land : that now he hath left two places . and soone after . hee leaueth it being seaventy fiue yeares olde . this auncient testimony of old philo , who was ambassadour from his owne nation to caius caligula , and might as well haue seene s. stephen as paul did , doeth confute all the thalmud : euen where they goe about to confute all christendome , and in perpetuall date of the worlds age , lay an accompt that being accepted , denyeth most surely the new testament . to ioyne with the atheist iewes against our selues , this was in the latin church an exceeding blindnes . of two further errours , in the genevah . they who place abrahams birth at tharahs 70. crosse s. stephen and deny the new testament : so doe they that make isaak mocked of ismael at his birth , & 400. yeres before israell came from egypt : for so they ascending thirty higher bring the promesse fiue yeres into tharahs life . yet by the promesse abraham was called from charan , as it hath bene shewed & after his fathers death . so these poinctes must be held all alike . 1 that abraham was 130. yeres yonger then his father . 2 that he liued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idolater by s. paul and philo : and maymony 40. yeres . tom. 1. tract . de idol . 3 that god appeared vnto him in the vale of the chaldeans , and sayd : get thee from thy countrey and kinsfolk . s. stephen gathered that speach by the argument from gen. 15. and citeth not gen. 12.1 . 4 that abraham taught his father of gods appearance : that his father took him , sara and lot , harans children , and they two went furth with them two : abraham being indeed principall of the iourney . 5 that tharah going for chanaan stayed in charan some few miles off from v r : and not another countrey , ( both were abrahams countrey ) & aged , & sick , & dyed . 6 god continueth the iourney , saying to abraham : goe thy selfe from thy countrey , kinsfolk and fathers house ( that is from faithles nachor ) vnto a land which i will sheew thee . 7 that from this iourney to the pascha be 430. yeres . 8 that the first thirty are to the sixt of isaak . & 400. thence from ismaels persecutiō or mockage of isaak for his hope vnto pharoahs last persecution . 9 that abraham , isaak and iacob , spent in chanaan halfe 430.215 . & encreased but vnto 70. soules : theirs in egypt 215. & multiplied like fish into six hundred thousands valiant men , besides women and children . these positions being holden , great light and delight cometh to the story : and some to the translation . of v r : that it is in the propre mesopotania , and that our notes are idle for defending s. stephen , where the iewes defend him . the terme v r is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. 7. and in philo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the lxx. ghemek or bikeghah that is vale , or valley , in salomoh s. to melec sat. a learned writer vpon all the old testament , & in * kimchi and many moo . the iewes say : the chaldeans entroched vpon arams ground : as vpon assur : and encreased idolatry euen to force of deceaving thara and abraham . and no reason can be rendred why abraham should be so farr as orchoe beyond tigris : or take charan in his way thence for chanaan . and don barbinel , though full of rancour , yet herein defendeth s. stephen : that the chaldeans vale was very neare charan : that both be called the countrey of nachor . and the field of the chaldeans they call syria or aram of the two riuers , and charan , aram of nachor : and againe they haue in ebrew letters the greeke word mesopotania of v r , and mesopotania of charan . so the rabbins defend s. stephen , better then europaeans : who by weake defence , would overthrow him . a digression to defend s. luke for the 75. soules . gregory martyn a rhomist , but a man of our nation , sayth : that luc. act. 7. for 75. cannot be reconciled with gen. 46. where iacob with his sonnes are but 70. and theod. beza blameth act. 7. and the lxx. gen. 46. as corrupted , and corrupt some what lately . beza must thus be aunsweared : that not only the lxx. in gen. 46. hath 75. soules . but also in exod. chap. 1. and yet not in deu. but only 70. as philo of olde testified , how the greek stood : alluding vnto the 75. yeres of abrahams age : and beza never heard of greeke copy that in gen. 46. or ex. 2. stood otherwise , nor of any greek , act. 7. he would haue cited them if he might . and as he cōfesseth the arabique and the syriaque : and as i am sure the ethiopian hath seaventy fiue soules . and modesty would not think that all ages would bee deceaved . wherefore beza and gregory martin should haue confessed ignorance : and not haue blamed the providence of god , or iudgement of nations . how s. luke act. 7. is defended . the lxx. translated as paraphrastes , who as commenters , may for explication take one text to explane an other ▪ ioseph , gen. 50. is noted to haue sene sonnes to the third generation , and there a great mem is in the ebrew . to make that plain , they bring besides manasses and ephraim : which onely were borne vnto him when iacob came to egypt : fiue of their children & grand children . to manasses , machir & galaad : to ephraim , sutale , tahan and eden . fiue in all , ( where four would haue served : ) in honour of abrahams age , when he receaued the promesse of christ . and none could be so dull , as to think that ioseph could in nine yeres haue the second & third grand children : & any might note for explication of what text ioseph only hath addition , aboue the ebrew . s. luke was to folow this : and all nations of old might see the reason plain . beza belonged not to my blame now . but as with gregory martin of our nation he was to be handled . and this much for disturbance betwixt the promesse and the lambe . many grosse oversights must bee oomitted : as that iochebed though she had bene post-huma , should at 257. yeares beare moses and ezron , aram , aminadab , ruth . 4. 1. ch. 2. mat 1. luk. 3. should haue incredible old age , at father-hood . the troupes of errours noted would weary any hart : and the bibles should be called in , or they will work much grief to god and man. of sem made the elder . ovr lord , making the younger brethren famous by his dignity , never cometh in scripture record of the eldest . seth was borne when eue had borne children 130. yeres , iapheth was 100 yeres old at the flood : and sem 100 two yeres after , abraham was 60. younger then haran : iacob and iuda , had elder , and zerah his hand came once to light afore phares : and david was the seaventh , & nathan was younger then salomon , and malchiram was elder then zorobabels father , pedaiah , & abiud , then rhesa : yet against all grammer and plain accompt and the lxx. 2000. yeres old we make sem eldest , that all his blessings might be referred to naturall dignity : without the praerogatiue of christ , and all the greekes and most iewes should be deceaued , & most learned greek homilies in this argument should be nothing worth . this errour passeth all that can be spoken , yet this , which i am to speak , matcheth it . of the first generall apostasie wherevpon the destruction of the old world folowed , that all , whoe perished in the flood , perished for euer : how this apostasie by our translation is turned to the * clean contrarie . the first day that adam was made , he disobeyed : as all may see a continued narration for eue and the serpents speach , and temptation , and iudgement for curse vpon all the earth : and the vniversall wittes of ebrewes cited by maymonides , cited by me vpō daniel , doe confesse , past all reply , in their reasons and consent . then was the earth cursed , to beare but briers and bramlers : and in signification such mindes . and ebrewes , 6. all that eate not of the tree of life , are in the same case . but the first iudgement vpon the cursed earth should appeare by the flood . and our mother eue being a principall prophetisse , in the name of our father seth , sheweth how he was sett against the flood : that balaam , num. 24. might wel say , that we all are the sonnes of seth. so he named his child sorowfull enoch : and he his wofull kaynan , and he his waterflowed mahaleel : and hee his descending iared . but he consecrated to god , the seventh , with holy vnderstanding : and nameth him consecrated enoch . and the event proved his faith . for he walked with god : and in his infants name told when the flood should come . euen when he should dye . that was handled in the name of meth-v-selach . he dyeth , & then that shal be sent which the first day was told adam . and meth-v-selach nameth his sonne lamec , that is : borne in times of stroke . for in his dayes all the fathers left this world . and he learned of them all , the heauy curse that should oppresse the earth . and at the birth of noe , sheweth his pouerty in spirit his mourning and his meake hart , mentioning how god cursed the earth : and how noah , should be the comforter , named by notation that way : noah is a conforter . and thus the patriarks in their names told of the wrath of god for the flood , hastened by mans impiety , yet by gods patience differred longe , as hee would haue none to perish , but all to come to the knowledge of the trueth , as he giueth the open occasion to all . otherwise his close counsell hath determined to how many he will giue his spirit . so , all the patriarks preached in their names the curse of the earth . and seth , the cause , for all vs the sonnes of seth : at the birth of sorowfull enos . as moses writeth , gen. 4. where it is written . also to seth a sonne was borne : and he called his name , ( sorowfull ) enos . then sprang corrupt calling vpon the name of the eternall . so the sway of ebrews take it : in the thalmuds reckoning dor enos , the mē of enos time in the first apostasie . the cataloge of their testimonies would occupie much paper . yet the malicious of them who know that we bring the hope of our saviour from the promesse , told adam on his first day , that christ should destroy the workes of satan , would fayne haue the 2000 afore circumcision to be but a chaos or confusion : that in abraham their glory might begin : and all afore to be but some small calling vpon god : and that men began at enos birth to call vpon god. aben ezra is of this sort , & later , david kimchi , in his spanish translation : but in his dictionary he bringeth first that which i first here layd downe . and kimchies owne hath vntrueth and open folly , and a iarring from all moses purpose . first , it is vntrue that vntill enos birth men called not vpon the name of god in 235. yeres . they who beleeved that the eternall word would be made flesh , were from the beginning , and were many : as we reade that troupes were called the sonnes of god. and cainites the sonnes of men : and how theyr fayr daughters deceaued the better , that they tooke to prophane religion . and seth the iust for this cause might name his sonne sorowfull enos : for a perpetuall memory of the first apostasie : but not without open folly : if men then began to call vpon god. now we see that through the bible in the ebrew and chaldy part of daniel , man as sorowfull is called enos , after our fathers name . whereby we might better consider the first apostasie . and moses shews how the curse vpon the earth hastned by mans cursidnes the destruction by the flood : without any offre to amendement : as our father lamec complayned 1056. yeres after the fall , of our wicked workes euer since god cursed the earth : hopelesse but for noes few saved by water : for that noe called vpon god with right knowledge . where the corrupt invocation brought the deluge . to this agreeth the arabique translation old , & allowed so far as arabique goeth : that is as farre as daniels image of old reigned . thus it speaketh in britan letters , chinid thebadallah el daghva be ism allah . then was corrupted the calling vpon the name of god. the root badal here is vsed gen. 49. to the hebrew chalal to corrupt . so the arabique is manifest , and the sence is clear : and we haue observed the first apostasie : and reason why all men be called sorowfull enos in the toung of adam and aram. and thus * our particular errours haue disturbed all the bible . some that reach through it all may be briefly considered . of aharons ephod . ovr translation giveth to the ephod bleew silke , purple , and scarlat and white twined silke . the iewes vniversally hold that wolle threed bleew and purple , and scarlate and white linen and golden plates cut as threed made the cope : not the vncleane worme : and they will & may well holde vs battes and moulwates that cannot see that , for the tongue and ceremony by their so plentifull and agreeable writings . and of touching a worme thus they * write . yf a worme bee in a mans hand , though hee wash him selfe in the waters of siloam , or in all the waters that god made , he shall not find absolute cleannes . now the worme vnclean , by ceremony , might not be in ceremony figuring holinesse . this errour our reverend fathers will amend . of the twelue stones . the holy ghost translated all aharons twelue stones : with fourfold greek , the heathen , the lxx , the apostles vsing of an heathen terme fitter , and the thalmudiques that is , by a greek terme made from the thalmud . the heathen and lxx. agree for eight of the stones , and the lxx. giue iaspes to zabulon , though the ebrew iaspeh falleth to beare engreauen the name of beniamin , where their translation would disturbe conference with the hebrew . so to beniamin doeth the holy ghost giue iaspis . also the stone of iuda is called anthrax : which terme in gen. 2. in the lxx. was an other stone . the same in chaldy is cadcedona , in ebrew exo. 20. nophech , and in ezek. 27. nophech or codcod was brought from aram to tyrus mar● . as thargum ierusalemy would expound ezekiel . and as kimchi noteth vpon es . 54. in the iewel codcod . thence the holy ghost maketh chaldy to be greek : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the iewel that bare nepthaly was achates : shebo in ebrew , iohn calleth it a chrysoprase , named of a golden list and greenes in the white achate . in the septuaginta sardius was the first , and onychion beniaminus the last . sardonyx compounded of both names pleaseth zabulon for his iaspis taken from him . now by the new testament , thus should moses be turned to our language , exo. 28. v. 9. and 10. and thou shalt take the two beryl stones , and graue in them the names of the sonnes of israel : six of their names vpon the one stone , & the names of the six that remayne vpon the other stone , according to their * birth : that is , as their mothers first bare , but all of one mother togeather : that isachar & zabulon come next iudah : though they were borne after the four of the two hand-mayds . and we haue no prescription of order but here : wherby each patriarks should haue his fitt stone , whereof a little shal be spoken anone . vers 17 , &c. and thou shalt embosse it with embosment for stones : four rowes of stones : a row of sardius , topaz , and smaragd , the first row : and the second row of chalcedon , saphir and sardonyx : and the third row of hyacinth , chrysoprase & amenthyst . leshem or hyacinth , befell dan : a token that leshem the towne should bee his , by his conquest mentioned ios . chap. 18. and iud. 19. and the fourth row of chrysolite , beryl and iasper . thus the holy ghost teacheth vs to translate moses . also by the order in the revelation the saphir must be for isachar the noble leahs sonne , & not for dan of rachels hand-maid : though by birth in age dan should haue it : and the second foundation in the holy city : and isachar should be the last : where in trueth gad is last . and the greek philo endeth the strife : who liued in caius caligulaes time , & saw the stones and tribes names ingrauē . he sayth iudah was in the anthrax ( chalcedō apo. 21 ) & isachar in the saphir , fol 37. * that one word discusseth all the doubt : in what stones each patriark was engrauen : that is all of one mother togeather : & as the mother first bare . so chizkum learnedly expoundeth the terme birth vpon exod. 28. of the patriarkes order in the iewels . thus the stones held the patriarkes : where the noble matrones sonnes leahs & rachels were in their own stomake as lords aboue the hand-maides : all but the blemished as ruben and symeon : who were made as the basest . odem . sardius in the 70. and apo. 21. bare engrauen , ruben & he was placed vpon the hagarens , & a red stone was a prophecy that he should haue a warrier frontiers place : & god fighting for his church , ap. 4. is like the sardius , defending of his martyrs against the caesars . pitdah topaz , in the 70. and apo. 21. bare symeon , and is found in cush , or in south arabia iob. 28. in the islle topaz : by pliny . a flaming stone , by dionisius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by eustathi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a clear stone flaming brightnes . by andreas vpon apo. like a carbuncle . and this was for place and colour fit for symeon , the frontier , and vpon cush and amalek . as he was worst in cariage for sychem , & for ioseph , so his tribe was num. 24. & affoorded no iudge : but the flabled iudith , in a scholers declamation . so his topaz hath not the second but the ninth place : apo. 21. bareketh smaragdus in the 70. and apo. 21. bare levi : who in his doctrine was to shine like the sunne : as ( ovid. met. 2. ) in solio phoebus claris lucente smaragdis . because levi taught the covenant for the heathen given by the rain-bow , gen. 9. in apo. 4. that is signified by the rain-bowe like a smaragd being about the throne : the gospell for the heathē is meant therby . nophec anthrax in the 70. and philo , but chalcedon ap. 21. of cod●od or chalcedon , bare iudahs name ▪ pyropus , the carbuncle by kimchi in his spanish translation : a fit iewell for iudah in christ the sun of iustice in malachie . to whose kingdome the poëts wordes may well be borowed : how in scripture regia solis erat sublimib . alta columnis . clara incante auro flammasque incante pyropo . in apoc. 21. the chalcedon our lord his stone , hath the third place : the place of levy , to tell that our high sacrificer hath ended levies place . and levies smaragd hath iudahs place : the very placing of iudah in levies place , telleth that in all the bible christ was our sacrificer , and that none but god could so wisely place the twelue tribes . the learned r. abr. ruben admired that . saphir in ebrew & lxx. & apo. bare the name of isachar : the noble son of lady lea : a lady by arabique policy aboue dans mother : & the saphir bare not dan. which opinion for dan would shake all the bible : when the vniforme providēce of god is examined : & our bible ●arreth . now the saphir may be knowen by a phrase of exo. 24. the god of israel had vnder his feete , as it were , a pauement of saphir like the colour of the heauens in purenes . god him selfe speaketh the like , iob. 38.37 . who could haue made the cloudes of heauen like the saphir . and wheras the groūd of a wise policy is meditatiō of heauen : as the old evāgelist esay teacheth in all his booke , shewing how the shew of this world passeth ; in wordes purer then snow , whiter then milk , ruddier then any iewell , whose pullish passeth the saphir , so hee boroweth the saphir to shewe that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or civill cariage must be bent to heauen , saying : i will make thy foundation of saphir . isachar had this reward : for his belief in christ : es . 54. this was fit for isachar , that should with zabulon suck the richesse of the sea : where coelum vndique , as maro speaketh : & nothing about , but the saphirlike cloudes . and this saphir might wel haue symeons second place : apo. 21. where the shoam or beryll should haue had the first : but that ieroboā of ioseph marred the grace of it . as the precious shoham & saphir come together in iob. 28. so in the apo. 21. they might haue come . iahalom iaspis in the lxx. but sardonyx , ap. 21. bare zabulon not nepthali . a fit badg for a sea man. halam is , to beat : as in vergil : feriunt mare . and in homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iacob told of zabulon that he should border vpon the seacostes , and haue hauens for ships : and his stone speaketh the same : & moses deut. 33. doth make it more famous : when levi , iuda , isachar had their places , ap. 21 zabulon by order hath his . in the lxx. sardius was the first , and onyx the last . when iaspis was taken from zabulon to the last , to beniamin his onyx , and iaspis was made first as of old sardius : zabulon hath both dignities in sardonyx : and the tongue sheweth s. iohn to be the sonne of the thunderer . leshem , hyacinthus lxx & apo. 21. it bare dan , who wan the towne leshem , called dan , in abrahams time : and leschem , for that the stone leshem was found there : and called dan , ios . 19. & iud. 18. the old name dan , and leshem in the iewell told iosuah and the seniors that to dan leshem should be given : in notatiton , folow god. the dumstone sounded to the deaf eares to beware corrupt calling vpon god. but all in vain . shebo achates lxx. chrysoprase , ap. 2. the white achate : which hath one side greene , and the golden list : the brauest of all achates . nepthaly was grauen in it : who dwelt by the sea of gennesaret : or princely gardens . the sun-shining-face of the sea is in greek , gold : as the shining ayr in iob 37.22 . so the dumstone chrysophrase spake to nepthaly , as moses tongue , that he should possesse a sea , and the south from leshem , or caesarea philippi . achlemah amethyst , lxx. and apo. 21. by notation , god will keepe safe . troupfull gad , named of a troupe , for leas troupe , gen. 30.10 . troupfull gad whom troupes would trouble , gen. 49. but hee should trouble the hagerenes in the end : when gad had good trust in god. 1. chr. 5.10 . troupfull gad was grauen in this faith workfull stone , the bloudy amethyst , fit for one set against hagerenes in open fieldes , to defend his brethren , as homer saith : il. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . through slaughter , through dead , through pikes & black blood . as hee was next after the two aboue , and as they , of hand-maydes , so he is last , apo 21. and next after the other two . by our bishops noble isachar never specially infamous should haue that place : and so it would be doubted whether god penned the revelation . tharsis , by notation the sea , lxx. and apoc. 21. chrysolite , as the sea in the sun beames is golden . happy aser was grauen in it : whose barres of gates or holdes by sea were of brasse and iron , deut. 33. the name might tell aser , what part he should haue . and these three , isachar zabulon and aser , were told by their dum stones that they should be sea men . and the packes of east commodities conveyed to the west , tooke lodging for sea , in their tribes , that they might choose of all . anna the daughter of phanvel , who saw phaneel god in christ , face to face : and spake to all israel , phanuel , behold you , god : came of the happy tribe of aser. for which anna the chrysolite is preferred from the last of the hand-maides-sonnes to be their former , and also afore symeon , and ieroboams ioseph . as the sea in trope , is affliction in allegory : and notably dan. 7. where four beastes arising out of the sea , afflict christ his kindred , in whose affliction hee had affliction : and being the angell which had the name of god in him , exo. 23. and es . 63. he saved them : and expounding daniels seaventh in chap. tenth , he hath his body like tharsis : as partaker of sorow with daniels people : till anne of aser should be in mind the daughter of phanuel . and see that christ tooke a body , to passe the aerumnosum vitae salum , euen to the death of the crosse . shoham , is by notation , in which they shal be . adam the prophet which saw in spirit all that should com , might so name it : as seeing that they , the twelue starres of the world then , should be grauē in it . beryl . lxx. exo. 28.20 . and apo. 21. the lxx. translate this stone six wayes : least the foolish heathen should skoff how ioseph bare them all . by variety they hinder thē for searching the case . thus it is in them : prasimus , sardius , soom , onyx . and smaragdus , ex. 28.10 where it beareth the twelue names , and beryllus where it beareth ioseph alone . ioseph for his cariage might heare , that , which albinovanus writeth of kingly mecoenas . vincit vulgares , vincit beryllus arenas : and well be holden a citizen of eden or paradise : first for his owne case : next for holding all the house in life & faith : euen that his dead bones and his brethrens buried togeather at sichem , whence they sold him , should keepe them in expectation of christ , & heauenly brother-hood . for this he is grauen in the heavenly clear beryll : and his brethren are engrauen in two of the same : in memory that he to his death held them in expectation of god in christ , reconciling the world vnto himselfe : and made them all to be of eden , as ezekiel telleth . iaspeh onyx lxx. apo. 21. iaspis bare beniamins name . the colours of it be many : but the operation one in open triall of all ages : that a woman in hard trauell having two iaspers tide to her legges , shall so farr as art helps , haue spedy travell . that of old dioscorides noted : and in francfurth of late , it was notably manifested , 1602. the mother of beniamin , because she was somwhat idolish in her fathers theraphim , died as soon as twelue starres arose to iacob . the tribe for their mothers calamitie , might look to dye first : in trauels of state : and for the mothers idolatry , as iosephs wife left such a spice as 600 yeres after overthrew israel . for that , beniamin hath the iaspis in allegory : and the temple in history built in his tribe , & half ierusalem : and mardochai and the emperesse atossa the mother of the great artax : who built the temple , and caused his nobles to help iudah : wherefore ezra calleth them valiant worthies : and god maketh them , to tame the graecians , proud for xerxes flight , & not knowing that the hinderance of the temple , & not the force of grecia , caused all those calamites . such is paul , that trauelled of the galathians and heathen theraphim , to haue christ formed in them , and in body , wonderfully : and hath half ierusalems n. testament vnder his sh●bet or pen. and he only telleth of his tribe , of all the apostles : that we may know how worthily , whē ioseph , who took rubens dignity , and civilly was right heyre , by the first bethrothed when ioseph lost his dignity , beniamin was to hold the first place . of ezekiel . and ezekiel sheweth that thus the stones were to beare the tribes names , chap. 28. when he telleth the late kings of tyrus , in what dignitie old chiram of david and salomons time , was ; in the garden of eden : or policy of israel , in the holy mountaine of god , or ierusalem , among the fiery stones , david and salomon . chiram was a cherub , an uncted protector : all precious stones covered him . the sardius of ruben the eldest : the topaz , of symeon , the second : the sardonyx of sabulon his borderer , the chrysolite of aser his borderer , the beryl , of ioseph as a king of old , the iaspis of beniamin , in whose tribe the tēple was built : to which he performed ceder trees : the saphir of isachar his neighbour , and the chalcedon of juda his confederate in the kings : and the smaragd of levi , in whose office as a proselyte he sacrificed . thus doeth ezekiel reiect dan and nepthaly , of whom cometh chiram the workman , mentioned 1. king 7.2 . chro. 2. and 4. a tyryan by dwelling , of dan by his mother , of nepthali by his father : which father is described to excell in all worke in mettalles , tymbre , and tincture : that the son may be the better esteemed for such a teacher : and the son chiram is commended by testimonie of experience : his workmanship to old king chiram . and the sonne after his workes ended , hath the testimony of working according to his fathers skill . now when a poore dweller of tyrus had all glory that dan with nepthali could affoord , the prophete might not obiect vnto a king consort with hand-maides tribes : excluding isachar vtterly , & zabulon from his place : to exclude aser a borderer vpon tyrus . and thus our learned ware not the brestcare of iudgement with vrim and thummin , when thus the stones of the sanctuary are confounded : which dum stones tell what lott each tribe should haue : whose stories fall still in the same tenour : as the holy ezekiel and the sonne of thunder doe make the dum stones to thunder it out : though we be deaf as the dwellers at nilus catadupa or downfall : who by too much noise loose the sence of hearing . of further warrant for this ordering of the stones . as chiram the artificer is commended by his teacher , so all dealers in divinitie should make good their cause by auncient : who should haue skill in that kind , wherof they entreate . now in this argument one doubt resolueth all . whether isachar whom his brother zabulon must immediately folow , cometh afore the hand-maids sonnes being his elder : that all leahs sonnes come togeather : or isachar must come after them : to haue the amethyst : and zabulon the chrysolite . which in dead is asers : that should our bishops bibles inferre . against whom this heape of witnesses i call togeather . first , the testimony of philo touched aboue : and now the wordes of the babylonian thalmud in sota fol. 36. rabbi annas the sonne of gamehel , sayth : the twelue stones were ordered , not as the patriarkes be ordered in the book of numbers , but as they be in ex. 1. the sonnes of leah togeather , in the first stone : and in the second stone , * according to their birth and age . this note of the thalmud endeth this controversie . and the commentary there is to the same sense , for such as know not the babylonian tongue . of thargum ierusalemy . an old trāslatiō of moses hard pointes in the toung that the iewes vsed in the apostles time , called thargū ierusalemy , thus settleth fully the stones order , to the patriarkes engravement in them : in the first row was sardius , topaz , smaragd , & in thē was writen plainly the name of the three tribes : ruben , symeon , levi. and the second row was cadcedona ▪ saphir , & sardonyx . there was written vpon them plainly , the name of three tribes , iudah ▪ isachar , & zabulon . and this endeth the strife against our bishops . and the third row was hyacinth , chrysoprase , and amethyst . there was written vpon them plainly the name of three tribes , dan , nepthaly , and gad. and the fourth row was , chrysolite , beryll , and iaspes . there was written vpon them the name of three tribes , aser , ioseph , and beniamin . thus sayth an old auctour , not vnknowen to the eloquent cyril , nor despised of him . of thargum cant. chap. 5. an other chaldy paraphrast vpon the song of songs , though hee agreeth in no chaldy name to the vndoubted ebrew stones order , yet hee applyeth the patriarks to them iust as the former did : seeing how so the tribes armes told them what part of the land each one should haue , and dignitie according . whose record keepeth vs from fastening folly vpō ezekiel , by our blindnes , and from moving the simple to despise the revelation . of midras rabba . midras rabba is a most curious work for the depth of the ebrew tongue , bringing witty fables to teach memory of sentences . this midras vpon exod. 28. telleth of the patriarks engrauement in the twelue stones , iust as thargum ierusalemy doeth : and is an auctour of high esteeme , and drawing the consent of many . so this auctour here may fight for dan with his leshem , to keepe all stories togeather by right settling of one patriark to his stone . of maymonides in the holy iewels . r. moses ben maimon , often cited , he most curiously handleth the same in two workes : one not yet printed , written vpon the mysteries of the twelue iewels , and to the former order . an other printed , and famous , in tract of the holy implementes . him also r. moses m. kozi citeth , though he would haue bred a confusion to moses , ezekiel , and all the bible : he citeth him as mistrusting his owne iudgement . of r. eleazar wormatiensis . maymonides in spain , egypt , & arabia , was knowen ●423 . yeres agoe , as was mentioned , and eleazar ; a rabbin at wormes , about the same time . he hath writtē vpon the law : and on exod. 28. folowing the former order . for l●shem and dan he handleth gods providence & dans dulnes very sharply , even to the letters : le , sem , follow god : and turned into semel , idol . of salomoh iarchi . salomoh iarchi is elder then both them . hee liued in the time of the holy warre . as barbinel recordeth vpon obadias . vpon iud. 18. thus he writeth , laisha was the name of the city . and in the book of iosuah they called the name of it leshem . because they found there a precious stone called leshem : & it was set in the brest care of iudgement , for the tribe of dan , & he knew that in trueth that should be their inheritance . thus writeth this old rabbin , whom elias mizraki and chizkuni follow and vrge vpon others that would confound the iewell of all holy story . of r. isaak karo . one rabbi karo keepeth the same order : and writeth brauely in applying the stones notation or nature to the story . specially in achlemah : i will keepf saf , how needfull it was for gad to haue that precious promesse . of r. bechaiah . one r. bechaiah writeth very many good things . this one that all euer glorious in the fathers came by faith. and convicteth abraham of want of faith , that obiected sara to daunger : and of other great imperfections . but that this rabbi saith in his hart , who can goe vp to heaven to bring christ downe , or who can goe to the deepe to bring christ from the deepe of the earth : ( as ps . 71. speaketh ) but that the incarnation and resurrection was incredible to him , hee had soone learned our doctrine . this rabbin foloweth the thalmud , thargumes two , maimony , eleazar , iarchi vpō iud. 18. and the true light of scripture : to be a frontyer against those late men , that to vndermine the new testament , would not stick to cōfound all their glory . of the contrary , with confutation . the iewes of late haue put foorth vpon moses a short paraphrast : a forged work : bearing the name of ionathan the old most learned paraphrast : who wrote vpon the prophetes . of whom the iewes saye , that he wrote not vpon the law. he was no lesse ancient then the holy apostles . yet the forged ionathan mentioneth constantinopole vpon num. 24. this forged work breaketh the stones order : and some of the malicious and willing to disgrace our testament follow him . the true ionathan bare sway so great that no thargum nor thalmudist durst check him : and whereas he translateth nyne stones ezek. 28. onkelos vpon exod. 28. followeth him in every one of them . against this elymas i cited this troupe , that troupes should trouble them , and they be troubled vnto their end . of the onyx ill set for beryll in exod. 28. by the bishops bible . the lxx. naming iosephs stone beryll , being allowed of the holy ghost , apoc. 21. should not haue bene refused . yet our translation hath onyx . though the enemies to the new testament haue the greek plain , or by transposing of one letter . the chaldy of iob. ch . 28. hath berylin . ionathan ezek. 28 byrela , onkelos in gen. 2. and exod. 28. byrela . and aben ezra citeth the syriaque comon auctority , for byrela . and by transposition the arabique hath , belyr : in sadaias , in the persian arabique , vpon both places , and in an old ebrew arabique dictionary that i haue brough for me from arabia . also a most learned commentary of sal. s. of melec sat. recordeth belyr to be the arabique . thus the enemies favour s. iohn . but we haue not marked how the new testament is the best auctour for the ebrew tongue : and haue refused to follow god : and obscured the symphonie of moses , ezekiel , & iohn , and made all three to speak as sounding brasse no distinction of matter . the learned translaters will amend this . why the lxx. set smaragd for shobam , exod. 28.10 . where beryll is in v. 20. as the greek philo doeth apply aharons attyre to deep significations , so did the former and the later . now ioseph stood in glory 600. yeres , in egypt his house bare sway : and iesus or iosuah was king after king moses dyed : and conquered the land : and ephraim and manasse of one patriark made two tribes . and 350. yeres the ark was in syloh . besides , debora , gedeon , abimelec , iephthe , abdon , defended the people , and halfe manasses ioyned with ruben and gad and found glory in sauls time over hagarenes . thus iosephs beryll might well beare all names , on aharons shoulders , as he like atlas , bare all the peise on his shoulders . for this , israel saw a plain reason why the shohā of ioseph still should beare sway . and ephraims kingdoms fall told that iudah should fall , and heathen come in their rowme : as heathē only in iobs time stack to god. but heathē could not see a reason of this . for their weaknesse the lxx giue levies shoulders his own stone . chrysostome in photius thought moyses truth did so , whence patriarches & popes will be shoham : which stone is the kings . of an open betraying of our lord and redeemer , and befooling the rock of salvation . the pascha was to be kild not in private townes , whē altars were free as in samuels time : but where god settled his name : as in ierusalems temple . and there the lambe could not be kild , but by the generall consent of the nation . and he that should kill the pascha , ever since iesus cōquered chanaan , in a priuate house had bene held an enemie to all trueth of god. so the day of sacrificing the lambe could not be prevented . but all must kill it on one and the same day . now we say our lord prevented the iewes one day : vpon s. math. 26. so we teach that hee ate a pascha not kild in the temple : and make him a destroyer of salvation . iewes never did cast greather blasphemies against our redeemer . the bishops should doe well to publish repentance of that note , before they giue sleep to their eyes , after they see this reproofe : or with all speed . if not , they shall see him whom they haue pearced , apoc. 1. for the trespas is doubtles tresgrand . of a slaunder cast vpon the iewes : which they retort vpon the holy ghospell . thus we say to s. mat. 26. our lord iesus celebrated not the passeouer the same day that the iewes did . but he with his disciples ate the lamb the fourtenth day of the first moneth ( which is march ) but the iewes celebrated the passeouer the day following , at euen , after sun set , iesus christ being in the graue . these be our wordes the very poyson to all the ghospell . which errour the iewes blase ( for of old scholemen through europe broched it and iewes read it ) and wee by this and such are holden dogges . how confidently the iewes protest that they kill him which passeth the fourtenth day : for the killing of the lamb or kid pascha . that the fourtenth day of nisan the whole nation kild the passeover , thus rambam or maymonides recordeth that : in corban pasch . from the law. exod. 12. it is an expresse commaundement , to kill the pascha in the moneth nisan , in the fourtenth day of the moneth : and hee that breaketh this commaundement and killeth it not the 14. day , being not defild nor in a far iourney , by contempt is guilty of being rooted out . thus doe the iewes protest against our slaunder , old , & not ours first , aboue 423. yeres old : or the time that rambam made against vs his thalmud : against vs rambam doeth protest the day neuer to haue been altered : while wee pretend s. iohns pascha cha . 18.28 . for our warrant , we draw errours vpon errours . how our note checketh the expresse woord of our owne ghospell . thus it is written mat. 26. you know that after two dayes the pascha is kept : and the sonne of man is giuen vp , to be crucified . this speech importeth a generall agreement for the pascha . and so much sayth s. marc. chap. 14. on the first day of vnleavened bread , when they sacrificed the pascha , two of his disciples sayd : where wilt thou that we goe and prepare that thou mayst eate the pascha . this text telleth expresly that our lord and all iewes kept one and the same day , for the lambe : to kill it on the fourteenth day , and to eat it on the fifteenth : the night that followed , that yeare , thursday . friday night by the iewes . so the gospell telleth how grosse we are . of the pascha called chagigah , or holy day feast , or peace-offring with the lambe , of oxkind , that might be eaten two dayes . the new testament searcheth all the thalmud : and in few wordes telleth of the pascha called chagigah , so much as the iewes in many leaues . moses saith deut. 16. thou shalt sacrifice a pascha vnto the lord : of the flock & of the heard . the practise came notable in iosias , 2. chro 35. iosias gaue the people flockes of sheepe , & kids , all for the passeover , and three thousand oxen. this passeover is handled pla●nly by aben ezra , ( vpon deut. 16. ) comparing the law with the story . and thus sayth iarchi there : if to a passeover many belong , they adde to it chagiga , oxen , for the holy day feast . and soone after . the propre sence of the scripture is : the flesh of the chagigah passeover , which thou doest sacrifice in the evening , shall not continue through the first good day , vnto the morning of the second : but it is eaten the fourtenth day and the fiftenth . and so it is handled in the masseceth or treatise of the passeouer : in the babylonian thalmud : limmed al chagigath arbaa esser neeceleth le sene iamim ve lailah echad . he teacheth : the pascha chagigah of the fourteenth day , is eaten for two dayes & one night . and of this addition the law deut. 16. speaketh . and thou shalt reioyce before the eternall thy god : and thou shalt be throughly mery . wherin was vsed all feastiuity , as men doe to chere vp them selues . now for the lamb pascha , they worked half the day , as the ierusalemy and the babylonian noteth : and if it fell vpon a sabbath , they did kill it , and doe all the temples duty : but did not roste it at home that day : for the law , thou shalt not kindle fire on the sabbath . wherefore our ignorance is vnspeakeable , the eare can not bee filled with the hearing of it , nor the ey with beholding . that shall appeare better by laying downe s. iohns wordes . ch . 18.28 . it was morning , & they went not into praetorion , that they should not be defiled , but might eate the passeouer . this sheweth not the lamb but the ox , an addition for ioy , here ioyned . and to make s. iohn yet more plain , the wordes of maymonides in korban pascha , ch . 10. shal be translated . thus hee saith : when they offred the pascha in the first moneth , they offred it with the peace offrings of the fourtenth day : oxen or flock beastes , great or litle , male or female , as all the sacrifices of the peace offrings , &c. the chagigah was not offred : if the lamb sufficed the company : and it was a voluntarie : not of commaundement : and it was eaten for two dayes and one night . thus maymonides cleareth the ghospell : and telleth that saint iohn spake from the depth of the thalmudiques knowledge . of hel , hellish in our creed . iewes seek no more nor euer sought , thē that we sayd our lord went to hel . therevpon they adventure their salvation and safely may , that so he should not be the sonne of god. for his own wordes say : luc : 16. that none cā passe frō the one place to the other . yet in england the princes religion was disturbed . our princes swear to the gospell . and it is atheisme to say that it is not plain , to the godly . paradise , the hand of god , the holy , heauē , receaued our lords only holy soule going hence . by the greek creed hades : as hades hath for the godly , euē by heathen , the medowes of the godly . and by the latines : apud inferos , the good haue : certū in coelo & definitum locum . d. bilson disturbeth all . he graunteth , that our l. went , not hence to hell , but hence to heauen . and we never heard of contention but for one of these two poinctes . the first he pretended to defend : but hee betrayeth that : and agreeth with his aduersary , reformed churches , and most constant trueth . after all he inventeth new , & rageth vpon him that forced him to faith , in these wordes : in his sermon booke against m. iacob , folio 419. tell then your abettor that all the realme will take him not only for a rayler against all honestie , but a lier against all duty that voucheth so confidentlie : king edw. the sixt and his subiectes held that christ his soule neuer went to gehenna : and the realm knoweth the qu. oath , as also the q. adventureth her eternall state . these be no states to come within his vnclean mouth . he may doe wel to remember who they be of whom it is written : they despise governement : and speake ill of them that be in authority , as raging waves of the sea , foming out their own shame . now to confute him the zurick confession shal be sufficient : it was allowed in england . thus it standeth . per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , quemadmodum per superos adhuc superstites in vitâ . proinde anima christi descendit ad inferos , id est , delata est in sinum abrahae : in quo collecti fuerunt omnes defuncti fideles . ergo cum latroni secum crucifixo dixit , hodie mecum eris in paradiso , promisit ei consortium vitae , & beatorum spirituum . licet enim dominus descendisse dicatur , fit tamen ex more loquendi . confitemur in hoc articulo animas esse immortales , easque protinus à morte comporeâ transire ad vitam . to this may come his own wordes , fol. 219. wee haue no warrant in the word of god so to fasten christes soule vnto hell for the time of his death , that it might not bee in paradise before it descended into hell. and for his new , these : fol. 154. the sense of the creed may & must be , that christ after his body was buried in soule , descended vnto that place which the scripture properly calleth ( hades ) hel . the lybian sandes may aswell be reckoned as bilsons heresies vpon this course . his pen telleth all learned , he is a babe : and he deliteth to shew his folly . archb. wh . could confesse errour : & send geffrey king his chaplein for basill to confesse so : when he saw , all the world should force him . d. bilson hath a mind to be famous for millions of errours . but your majestie will make him yeeld . francfurt mart would make all loth him . if it please your highnes that shall discusse the question . i will defend your maiesties religion : and accuse him of strange , new fangled , and most detestable heresie . of a greater iniurie to christ and his nation . the archisynagogue of byzantum or constantinople , sent an epistle to england , desirous to be taught in the conference of both testaments : and how all things falling out in our life may bee discussed without traditions , which iewes say , moses gaue by word of mouth to iosuah or iesus : and so man vnto man still . vpon this , all the thalm. speaketh . and his demaund argued a scholer : who knew that none of witt would medle with him , that knew not the prophets & thalmuds as well as he . this epistell was sent to england : thence to me to basil . there i printed two impressions . and gaue the copies to be dispersed quickly ouer europe and turky : and i printed in ebrew and greek to archb. wh . and his brethren , how they might honour christianity , handling such and such poinctes learnedly . and i continually sent treatises to constantina , shewed afore to iewes of germany . for this a libell was allowed , against god , & against your m. termed the scottish mist : & aganst my poore selfe , that the printed epistle was forged by me . for this i gaue i.c. the anathema maran atha : and if he had done so in germany , an axe had cut off his head . his g. protested he never spake , never dealt against me : and turned the anathema vpon his chaplein . this contempt of christianitie was the greatest that euer hath bene heard in christendome : and a greek oration complayning of it to all christendom was allowed by the lords of francfurt , a little before q. elizabeths death : vpon that , not printed : that if iustice be shewed at home , forrain complaintes may surcease . god will plague all that put vp such iniuries against christ : and the clearing of all the bible for iewes and gentiles : wherein our machmadean errours haue bene detected to be ridiculous to all iewes . how the iew should be answered . the lords of bearne in zuitzerland offred me a good place of professing ebrew and all my charges for printing aunsweres to this iew : but with this addition . no stranger that meaneth not to dye amongst them , shal be preferred : who afterwards may greue them , in opening of their affayres . that i refused : and told of my hope in your maiesty . now if it be your highnes will to allow me a pension to buy all hebrew and thalmudiques helpes , and to hyre comon ebrew setters at venice or basil , the bible and the thalmud shal be opened by gods help , to the contentment euen of the rhomists : or if your highnes graunt me but your princely letters of fauour to germanie princes , they will deffray my charges . a prince to whose ancestors all the iewes of the empire payd for their dwelling : sauing them of francfurt , & hath many of them now his tenants , would willingly haue employed me that way . but without your highnes leaue , i could not then resolue . epilogue . thvs i haue shewed your highnes of our corrupt dealing against our own religion . and your maiesties bare word may cause the bishops to put furth some litle book : as amending faultes escaped . seeing many thousand copies translations of the ebrew and greek testament haue bene solde , their escapes will vex many , vnlesse particular warnings be given of thē . only the time of our lord his birth as we hold it : where the conception should be , this comon errour can not & nedes not to be amended : seeing we reckon frō the conception . and the memory of story we may celebrate , as we hold it convenient but he that shall defend s. luke must be circumspect herein : iewes haue long examined what to obiect . i hope your m. shall see that by the right handling of this cause , iewes shal more cōfesse that your highnes kingdome , in the ends of the earth , is a chief possessiō of christ : and hath a cherub , an oincted defender of faith in the garden of eden , in the holy mountain of god , sion the heauenly : & fiery stones of noble princes : where one is the beryl that beareth all the tribes : and the flaming carbuncle overshining all : and that such shal be in your glorious maiesty , and in your most noble posteritie , while the sun shineth . your maiesties most humble , harty and faithfull subiect , hvgh brovghton . amend the faultes thus . a. pag. 8. hightened read lightened . b. pag. 4. athosskes , read atoss . pag. 8. alexander read philip. c. pag. 2. greath reed great . pag. 3. for , in babylon read vnder persia . pag. 4. the stretch . read to . exatost read erat. pag. 7. line vlt. for 10 ▪ rede 20. d. pag. 3. wee fetched . reed were . e. pag. 1. of here , read or . eraunce read fraunce . f. pag. 7. ocharias , read still ochosias . g. pag. 1. is bed . read his . pag. 2. in the marg . meanes read madnes . pag. 7. hige read high . pag. 8. kowen , read knowen . h. pag. 5. in the margent for vnderstand , read vnderstood . i. pag. 3. appeared : bad . read appeared bad , in k. pag. 1. for 423. read 543. k. pag. 2. smak read spake . pag. 8. for 130 ▪ read 60. l. pag. 5. for sorowfull enoch , read enos . pag. 8. for iaspes read iaspis . m. pag. 1. beniaminus read beniamins . pag. 6. dnm read dum . n. pag. 1. dead read deed . pag. 2. gemehel , reed gamaliel . pag. 8. greather read greater . notes, typically marginal, from the original text notes for div a16951-e60 in trueth but 14. but 25. by m. lively . * as in isachar for isachear san , or s●● is omitted : for san , or s. in artaxata for artaxasta in grekes and latines . * artax-erxes is made from the imperiall name of cambyses in ezr. 4. and that of darius hystaspis son : xers : ester thenth : in y e goldē copy kept at ierusalē : which the west iewes folow . that made som greeks hold artaxers s. to xerx : & iosephus to hold him to be great xerxes . it is hard to persuade iewes y t persia ruled 130. yeres : and that nehemias saw all their times , m. livelies 230. wil be as the alkoran : and iustly . pausa nias in eliac . if 23. generatiōs draw but 480. ye . eleuen mat. 1. should not haue aboue 490. wont warrant frō god. nor yet so many 590. would make a iew reiect the n. testament . * i folow y e margent ebrew . the text is : to seale , & the 70. folow that & our bishopps . and safely ▪ the text is true : and y e margent ▪ an exposition , for playnnes . § or come : by the 7● . & the gospell . m. lively pitieth vs for beleving that our l. his death is prefixed to an exact yere , by an angel. messias denyed to bee christ . by i. c his vsu●ded auctority against y e oth of q.e. to the gospell . * a very iewe taketh messias dā . 9. yet by i. c. england denyeth all theyr owne faith : and sold in pauls their denial . m. l. dreameth that 13● . yeares after the returne ierusalem was ●●built and it continued but 〈◊〉 yeres 〈◊〉 hee dreameth . he 〈…〉 . § 〈…〉 * 〈…〉 * 〈…〉 that ieru●alem was in trouble euer since it was builded by the returned * a bold assertion of a 30. yeares professour : against all learned ebrewe speach and christianitie . yet by boldnes hee hath deceaved , where lerning was 30. yeares to seeke . non mihi si linguae certū sint oraque centum . § m liuely breaketh of y e holy chronicle ▪ and so disturbeth all the olde testam . all , everie whit , and the ioyning of it to the n. t. & i. c. by publique auctority confirmeth this . * nestor lived thre● ages 30 ▪ ●0 . 30 . actiue ▪ double more doe the returned liue actiue by m. lively . christianitie denied in england , by publyque auctority . † or coming in company , gen. 4● . † one accent turned to marr all the bible . fol. 219. * our lord his supper is our oth that we beleeue his death to haue ended all sacrifice & oblation . and m. lively with his commēder teacheth apostasie frō that faith . * both works printers soone descended to hell . * deut. 33. act. 2. r. abraham ruben for better vnderstanding of the contents of this table , ye shall note , that the evangelists s. matth. and s. luke , haue diversly recited the generation of our saviour christ , according to the flesh , and yet tende both to one end : that is , to prooue , that ( according to that which is written of him in the prophesies ) he is discended of the royall blood of david , & rightly succeeded him in the kingdome . so the diversitie of the sayd recital consisteth in this : that saint matthew setteth forth the said generation descending from father to sonne , and s. luke ascending from sonne to father , which comes all to one end . but to shewe the agreement of saint luke with saint matthew , wee haue here seth foorth the generation by him described , descending after the order of saint matthew : to the end that the one may bee conferred with the other . furthermore , saint matthew describeth the generation of ioseph , though it belong nothing to iesus christ , after the flesh , and saint luke , that of the virgin marie : for it was very necessary to recite both , forasmuch as women were commonly reputed of the line or kinred of their husbands : and so aswell on her husbands side , as on her owne ofspring , it is manifest that she was of the royall line of dauid . * iuda of the line of nathan , engendred simeon , called ioas , which came to the royall seate , because the posteritie of solomon fayled in ochosias : and therefore the kingdome belonged to nathans posteritie , according to the ordinance of david , as philo reciteth , that is , the yongest of the children of bersabe ( which was solomon ) should raigne after him , & that , if the posteritie fayled , the kingdome should come to the posteritie of the next younger , which was nathan , and therfore nathan was called ahischar , that is to say , brother of the prince , & they of his posteritie ahischarim , that is to say , brother of the prince , and mathitim , which signifieth , giuen to succeede . the saide philo reciteth , that the posteritie of the sayd nathan , was so honored of the king iosaphat , that he called his children the brothers of ioram his sonn , and their children the brothers of ochosias his nephewe : and this is the cause why the scriptuere saith , that ioas was the sonne of ochosias , though he were not his naturall sonne , but the sonne of iuda descending from nathan . note , that saint matthew going about to describe the generation by fouretienes , did first leaue out ioas , amazias , and azarias , which are sett in betweene ochosias the last of the race of solomon & ioathan . further , he hath left out achaas , and ioacim placed betweene iosias and iechonias . all which we haue here set in their order , to make the same description more perfect and plaine . * forasmuch as it seemeth that s. luke maketh no mention of the generation of marie , but rather of ioseph : for hee vseth these wordes , that iesus was counted the sonne of ioseph , which was of heli , that is to say , the sonne of hely : we must vnderstand that in this place the name of sonne is taken for the name of sonne in lawe , and that saint luke meaneth that ioseph was the sonne in law to hely , for that he tooke to wife the virgin mary , daughter to the sayd hely , which maner of speach is common in the scripture : for wee finde that noemi called ruth her daughter , which was but her stepdaughter , her sonnes wife . 2. king 11.2 . cha . 13.1 . ch . 14.13 . 1. chro. 3.11 . 2. chro. 22.11 . cha . 23.3 . greater meanes then ever ovid spake in fables : brought vpon our holy ghospell . * he is iochonias . * and he reigned but 3. moneths . 2. chro. 36. † a speach of sonnage to a kingdom strange to vs. the vncle called sonne for succession : as salathiel 37. degrees of being heirs is called sonne * sabtile kimchi to disturbe all the n. test . taketh assir for assir , a mans name , and not a prisoner . wee simple soules follow him to overthrowe our foundation : that salomons house is not gone , for nathans to come in . * herodotus lib 1 telleth of the babyloniās honestie . * herodotus lib 1 telleth of the babyloniās honestie . † no bitternes can be bitter against iudaique , atheisme ▪ and mockers of scriptures concent . in the thalmud babylonian in r. aser fo . 18. b articule 12. fol. 18. of the cōment . the iewes yet looke for christ to be borne . the iewes ground to overthrowe all the new testament is graunted by our right reverend fathers , that also the table prefixed to the gospell . the house of nathan should haue had more pompe then salomons if the kingdome of christ had bene of this world . § to abrahā first chanaan was promised . * salomons kings were farre from our lordes kindred off : 1000. yeres . * salathiel and zorobabel . * abiud eliakim , &c were kinges by right : but farre from our lord in kindred . rabbi nehumias in pet. gal told : this time 50 ye . messias shal be borne . & so thē m●ght all the natiō haue tolde by moses & dan 9. ma. tom . 4. tract . de regib . * a britane word for three horses to every captaine : vsed in pausanias * salomon had no● ben omitted , if zorobabel had come of him . * which is to be vnderstand that he reigned twenty yeres his father yet liuing , but after his fathers death was confirmed king , whē he was fourty and two yeares old . lxxii are in shortnes called lxx. by not marking the ebrews shortnes , we seemed to abr. zac to giue saul fourty yeres . so the iewe despiseth the n. testament by our fault . and in kimchi vpon ps . 99. midr sp . 72 frō his name nun : teacheth that messias shal raise vp the dead . daniel and they y e quenched the fyer are the glory of the first captivity . * r. abraham ben david in gabalah ezekiel and mardochai , ar the gold in the secōd captivitie . darius borne when nabycadnezar would be making a king over gods people . then to him a revēger is borne that madi & elam of iapheth and sem may punish cham. * the third captiuitie is glorious by ezra . for ezraes record of life , confuteth al heathen millions that giue elam aboue 130. yeares over iuda . aben ezra a malicious iewe as it was noted expoundeth daniel well against his will. * 65. in gen. 11.17 . in y e kings , & 90 from daniels 490. s. paules one saying , acto . 13. keepeth all the bible in a right frame . which yet wee corrupt to disturbe all . obiections w t answere . the cristiā aarabique foloweth y e lxx. euen where they hid theyr mind . to bring yeares a thousand & many hūdereths in gen. 5. and eleven , moo thenever the sun measured . the mocking is expounded by saint paul a persecution . an opē ro●sing of the 430. yeares , spēt falsly by our church-bible , not at all by trueth of time in egypt with a● othermo●● grosse impossibility and dotage . who ca● 〈◊〉 but 70. soules into egypt . * also midras rabba vpon gene. 11. fighteth for s. stephē against their and our de●ea●ed . the iewes disgrace the n. testam . among the blind by false date of the world : subducting 65. yeres in ab. 17 in y e kings and 90. from dan. 490. if wee dated in all our bookes 5531. with 1604. wee should protest a right plain trueth of christianitie to comon good , and clearing of much scripture . * vpon es . 24.15 . * we translate : then men began to call vpon the name of god. seth shewed that bad calling vpō the name of god should bring the flood ▪ by the name of eno● vpon opē apostasie . * an epilogie of our many particular errors , & transition to some as infect further . * ierusalemy thalmud , fol. 65. col . 1. v. antep . an help them th● will trāsl● exod. 28 * the babylonian thalmudin sotah fol. 36 maketh this plain , as did philo , of w c poinct more shal● spoken . * one testimony of philo for isachars saphir , is worth 1000 saphirs to strengthen trueth . a. rabbi the archisynagogue of constantinople . when israel fel away , ioseph bare none but all saue iudah to destructiō our trāslation & notes herein wander to great blame and folly . * 〈…〉 translator . i take the 〈◊〉 from apo. 21. gen. 2. exod. 28. a mā wold not thinke that a reasonable creature would so rage against one for the comō opinion of christendome . with the same skil hee maketh s. paul rō . 10. speake matter senseles : and abysson nether after heathē , nor lxx ps ●1 . ( w c place he regarded ) nor any ebrewe , nor thalmu●iques : but after the deuels luc. 8. and diuelish zoh●t vpon gen. ● . iob to the king. a colon-agrippina studie of one moneth, for the metricall translation: but of many yeres for ebrew difficulties. by hugh broughton. bible. o.t. job. english. broughton. 1610 approx. 258 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a16986 stc 3868 estc s105882 99841608 99841608 6204 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16986) transcribed from: (early english books online ; image set 6204) images scanned from microfilm: (early english books, 1475-1640 ; 703:12) iob to the king. a colon-agrippina studie of one moneth, for the metricall translation: but of many yeres for ebrew difficulties. by hugh broughton. bible. o.t. job. english. broughton. broughton, hugh, 1549-1612. 144 p. printed by giles thorp], [amsterdam : anno d. 1610. place of publication and printer's name from stc. signatures: a-s⁴. "iob. brought on to familiar dialogue and paraphrase for easier entendement", p. 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2006-01 ali jakobson sampled and proofread 2006-01 ali jakobson text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion iob . to the king a colon-agrippina studie of one moneth , for the metricall translation : but of many yeres , for ebrew difficulties . by hugh broughton . anno d. 1610. to the mighty prince , iames , king of albion france and ierne , defendour of the faith in power & learning : supreme governour vnder god , in his lands . the eternal testified of abraham , how he would teach his house to keep holy wayes . that hath story in iobs book : where most learned princes , five of his howse , shew gods wayes for christ : in such eloquence , that may argue applying of all knowledge and their dayes that way . the stile is in his language for verse , shortnes , and strange words , as pindarus in greek : and fuller of difficultie , then all the other books of adams tongue : and hath cost me time and paines accordingly : more then my translation of the prophets volume into greek : which work i think your maiestie hath : & more then my shewing of scripture concent : and defending of it , against d. reinolds and mr livelie , having 2000 yeres libraries on their side : and more then my clearing of daniel , and apocalyps , to admiration of thowsands . god would have this book as a iewel hid in the ground , not seen playn without paines . what i have done for your nations use , the king should judge & recompence accordingly . your m. m. h. ● h. br. to the christian reader . the names of god in the holy tongue have in them deep notation : and argue the speakers knowledg . iob onely of all the disputers , & he but once , vttereth the holy name , iehovah . the penner of the story doth often : in preface & conclusion . the poetrie of the work seemeth by arabique terms iobs owne . many names of god are in this book , beside iehovah , which is of so large force and maiestie that the lxx never expresse the letters : nor the iewes commonly pronounce it . our english psal . 83. doth : i still , as the french , put eternal , for it : for elohim , god , and sometime for eloah , & el : but for better note : in eloah , seldome in others , often here , puissant : for el , cōmonly omnipotent : for shaddaj , all sufficient , and , almighty : adonaj iob hath ch . 28. and but once : which to shew i set adonaj : as the lxx in ezekiel . abraham first gen. 15. vttereth that name : but iob bringeth god the autour . elihu expresseth abraham for the trinitie in plural speach ghosaj , my makers . a translater should not hide so golden a matter . this one word had broken arius and machomed : that christ should onely be machmad , delite it self : & daniel as mary chamudoth by grace . iob . there was a man in the land of uz , named iob , & that man was perfect and vpright : and feared god , and eschewed evil . 2. and there were borne to him seven sonnes , and three daughters . 3. his cattel also was seven thowsand sheep , and three thowsand camels , & five hundred yoke of oxen , and five hundred asses : with a very great family : and that man was the greatest of all the sonnes of the east . 4. and his sonnes went and made a banquet , in the howse of each one his day : and they sent and called for their three sisters to eat and to drink with them . 5. and when the dayes of their banqueting were gone about , iob sent , and sanctified them , and gate-vp-early in the morning , and offred for every one of them a burnt offring : for iob sayd , it may be my children have sinned , and little-blessed god in their hart . so did iob all the dayes . 6. and vpon a day , when the sonnes of god came to stand before the eternal , satan came also among them : 7. and the eternal said to satan , whence cōmest thou : and satan answered the eternal & sayd : from serching about the earth , and from walking in it . 8. and the eternal sayd to satan , hast thou set thine hart upon my servant iob : how there is none like him in the earth : a man perfect and upright , fearing god , and eschewing evil . 9. then satan answered the eternal and sayd : dooth iob feare god for nought ? 10 hast not thou hedged about him , and about his house , and about all that he hath on every side ? thou hast blessed the work of his hands : and his cattell encrease in the land. 11. but send forth now thy hand , and touch all that he hath , and then he wil litle-blesse thee to thy face . 12. and the eternal sayd vnto satan : behold all that he hath is in thyne hand : onely upon him send not forth thine hand : so satan went forth from the presence of the eternall . 13 and upon a certain day , when his sonnes and his daughters were eating and drinking wine in the house of their eldest brother , 14 a messenger came to iob , and sayd : the oxen were plowing and the asses feeding beside them : 15 and sheba fell on and took them : and the servants they smote with the edge of the sword : & i onely am escaped alone to tell thee . 16 while he was yet speaking , an other came & sayd : a fire of god fel from heaven : and brent vp the sheep and the servants , and ate them vp : and i onely am escaped alone to tell thee . 17 while he was yet speaking , another came , & sayd : the chaldeans made three troupes , and set vpon the camels , and took them away : and the servants they smote with the edge of the sword : and i onely am escaped alone to tel thee . 18 as he was yet speaking , another came , and sayd : thy sonnes and thy daughters were eating , and drinking wine ; in the house of their eldest brother : 19 and behold , a great wind came form beyond the wildernes and touched the four corners of the house : and it fell vpon the young folk : and i onely am escaped alone to tell thee . 20 then iob arose and rent his cloke , and shaved his head : and fell downe vpon the earth and worshipped : 21. and sayd , naked came i out of my mothers womb ; and naked shall i returne thither : the eternall gave , and the eternal hath taken-away . blessed be the name of the eternal . 22 in all this iob sinned not : nor layd any blame on god. chap. ii. and vpon a day , when the sonnes of god came to stand before the eternal , satan came amongest them also , to stand before the eternal . 2 and the eternal sayd to satan : whence commest thou ? and satan answered the eternal , and sayd : from serching about the earth , and from walking in it . 3. and the eternal sayd to satan : hast thou set thine hart vpō my servant iob , how there is none like him in the earth : a man perfect and vpright : fearing god and eschewing evil : and yet he holdeth his integrity : yet thou movedst me against him to vndo him without cause . 4. then satan answered the eternal , & sayd : skin for skin , and all that a man hath , he will give for his life . 5 but send forth now thine hand : and touch his bone , and his flesh : and then he will litle-blesse thee before thy face . 6 and the eternal sayd to satan : behold he is in thine hand : onely , save his life . 7 so satā went forth frō the presence of the eternal : & smote iob with sore boyles , from the sole of his foot , to the top of his head . 8 and he took him a potshard to scrape him withall : and he , sate downe among the ashes . 9 then sayd his wife to him : doest thou stil hold thy integrity : blessing god and dying ? 10 and he sayd to her : as a foolish woman would speak , thou speakest : shall wee receive good from god : and evil not receive ? in all this iob sinned not with his lippes . 11 now three frends of iob heard of all this evil which came vpon him : and they came ech one from his place : eliphaz the themanite , and bildad the shuchite , & zophar the naamathite : as they had agreed together to come to solace him & to comfort him . 12 and they lift vp their eyes a farr off , and knew him not ; and they lifted vp their voice and wept : and they tent ech one his cloke : & sprinkled dust vpon their heads , into the ayer . 13 and they sate down with him on the earth , seven dayes and seven nights : and none spake a word vnto him ; for they saw that his grief was very great . chap. iii. afterwards , iob opened his mouth and cursed his day . 2 and iob spake and sayd . 3. lost be the day when i was borne : and that night whenas it was sayd : a male child is conceived . 4. that day be turned to darknes : the puissant regarde it not from high : nor light shine vpon it . 5. darknes and shadow of death stayn it : that clowdinesse dwel vpon it : swartnes of day make it terrible . 6 myrknes take-away that same night : ioy may it not in dayes of the yere : nor come in the count of moneths . 7 yea that night be turnd to sorow : i wish no joyance come to it : 8. curse it may they who do curse day : who wil hunt the livjathan : 9. dark be the starres of that twylight : look may it for light , and none be : neyther , let it see the mornings eyliddes . 10. because it did not shut the doores of the belly which did bear me : and hid not sorow from myne eyes . 11. why did i not dy , from the womb , starve coming out of the belly : 12 why were knees ready to hold me : & what meant brests to give me suck : 13. for now i had layne downe quiet : had slept , & then had been at rest : 14 with kings and counsellers of the earth : which built them desolate places . 15. or with princes which had the gold : who fild their houses with silver . 16 or hid , as one borne out of time , should not have bene : as young infants that saw not light . 17 there the vnquiet leave vexation : and there rest the wearied in strength . 18 the prisoners are all at ease : they heare not the oppressours voice . 19 little and great are there all one : and servant free from his maister . 20 why gives he light to the miserable : & life to the bitter in soule . 21 which long for death but find it not ? yet would dig for it more then * hid-wealth . 22 which ioy til they do skip againe : be glad if they may find the grave . 23 the wight whose waye is hid , over whom the puissant casts a covering . 24 for before my meat my sighs come : & my roarings gush like water . 15 for a fear i feared , and it arrived to me : and that which i dreaded is now come vpon me . 26. i had no case , no quietnes , no rest : and now cōmeth a vexation . chap. iv. then answered eliphaz the themanite , and sayd : 2. if we make a speach to thee , wilt thou hold it wearysome : and who can refrain from speaking ? 3 behold thou hast instructed many : and strengthened the weary hands . 4 thy words have lift up the falling , & thou hast confirmed bowing knees . 5. but now , it comes to thee , thou faintest : it touches thee and thou art troubled . 6 is not thy religion thy hope : and thy right wayes thy confidence . 7 remember now what innocent hath perished : or where the vpright have decayed . 7 as i have seen : plowers of sorow , and the sowers of misery , do reap the same . 9. by the breath of the puissant they perish : and by the blast of his anger they consume . 10 the roaring of * the renting-lion , and the voyce of the fierce-shachal , and the teeth of the lion-ceaux are brought to nothing . 11 the hardtwasting-laish perisheth for want of prey : and the whelpes of the hart-strong-laby are scattered . 12 a speach came by stealth vpon me : and mine eare caught somewhat of it . 13. in thoughtes of visions by night : when sleep falls vpon sorrowful-man . 14. fear and trembling layd hold on me : and made all my bones afrayd . 15. and a wind passed afore me : which bristled the hayres of my flesh . 16. it stood vp , and i could not mark what kind of visage it might have : an image was before mine eyes : silence was : then i heard a voice . 17. can the sorowful-man be holden just before the puissant : can the humane-vvight be cleare before him that vvas his maker . 18. lo he holdeth not * perfection to be in his ovvn servants : and in his angels he judgeth not cleare-light to be . 19. lesse in dvvellers † in houses of clay : vvhose foundation is in the dust : `` beaten to povvder as a moth , be they . 20. betvveen a morning and evening , they are vvasted : vvithout guide they perish for ever . 21. * iourneyeth not their excellency vvith them ▪ they do die , but vvithout vvisdome . chap. 5. call now whether any will † defend thee : and to whom of the holy * wilt thou look . 2. “ aey doth anguish kil the evil : and indignation bring death vpon the sot . 3. i haue seen the evil fastening root : but presently did i curse his dwelling . 4. his children shal be far from good-case : and shal be brought low in the gate : & ‘† there shal be none to succour them . 5. the hungry shall eat vp his harvest : which he had gotten through the thornes : and the thirsty shall swill vp their wealth . 6. for sorow issueth not from the dust : nor doth miserie spring from the ground : 7. but ‡ earthly-man is borne to miserie , as sparkes of fyer flee vpwards . 8. doubtlesse i would seek vnto `` the omnipotent : & dispose my talk unto god : 9. who doth * great things , past serching out : wonderful , past number : 10. he giveth rayn vpon the face of the earth : and sendeth waters vpon the open fieldes . 11. to set the humble on high : that the sad be exalted with salvation . 12. he defeateth the purposes of the subtile : that there hands bring nothing soundly to passe . 13. he catcheth the wise in their subtilty : that the counsel of the froward is made rash . 14. on the day time they stumble at darknes : and as in night they grope at noone : 15. and he will save the poore from the sword : from their mouth , and from the hand of the strong . 16. and the needy shall find confidence : and † vnrighteousnes shall stop her mouth . 17. behold , blessed is the sorowful-man whom the puissant reproveth : then , despise not the chastisement of the almighty . 18. for he maketh the sore , & bindeth it vp : he woundeth , and his hands heale . 19. in six afflictions he wil succour thee : and in seven , wrong shall not touch thee . 20. in hunger he will save thee from death : & in warr ▪ from the edge of the sword . 21. when the tongue whippeth , thou shalt be hid : & thou shalt not be afraid of spoiling when it cōmeth . 22. at spoiling and famine thou wilt laugh : and wilt not be affraid for the savage-beasts of the field . 23. for the stones of the field shal be at covenant with thee : & the savage-beasts of the field shal be at peace with thee . 24. and thou shalt perceive that thy tent shall have peace : and thou shalt look to thy dwelling and not misprosper . 25. and thou shalt know that thy seed shal be much : & thy ofspring as the grasse of the earth . 26. thou shalt come * in lusty old age to the grave : as corne is reaped in due time . 27. behold this : we have tryed it , so it is : heare it , and know thou it for thy self . chap vi. then iob answered and sayd : 2. oh that † mine anguish were rightly weighed : and that my calamities were lift in a ballance together . 3. for then it would be heavier then the sand of the seas : therefore my words † come short . 4. for the arrowes of the almighty are in me : whose venom drinketh vp my spirit : the terrours of the puissant camp against me . 5. doth the wild asse bray “ at the grasse : doth the ox low at his fodder . 6. shall * the vnsavory be eaten without salt : or is there tast in the white of the yolk . 7. those things which i would have lothed to touch , are now ‘,‘ the very sicknes of my † flesh . o that i might have my request , and that the puissant would give me my desire : 9. that it would please god “ to bring me to dust : that he would loose his hand , and make an end of me . 10. so i ″ should yet find comfort : though i parch in payn : when he would not spare . for i kept not close the words of the most-holy . 11. what is my strength that i should have any hope : or what can be my end , that i should † prolong my life . 12 is ▪ my strength the strength of stones ? is ‘ my flesh steell ? 13 have not i † my defence : and is judgement driven away from me ? 14 by him whose mercie is molten toward his neighbour : and who leaveth the fear of the almighty . 15. my brethren faile me as a brook : as streames of brooks that passe away . 16 which once are * black by yce : in which snow hideth it self . 17 at the time of parching-weather , they are dryed vp : when it is hoat , they are quenched from their place . 18. they turne aside from the passage of their way : they come to nothing and perish . 19. the passengers of thema had respect to them : the companies of sheba had desire to them . 20 they blushed that any had hope : they came to the place and were ashamed . 21 so now , you are become “ like that , even nothing : ye ‘† see dread & are afrayd . 22 have i sayd , † give for me : and reward for me of your wealth . 23. and save me from the hand of the afflicter : & redeem me from the hand of the violent . 24 teach me * and i wil be silent : & wherin i have erred let me vnderstand . 25. how strong are the words of rightfulnes : & what can your blame soundly blame . 26. do ye think † to reprove words : & hold the terms of the forlorne a wind . 27 but ‘† ye lay a snare for the orphane : as ye dig a pit for your neighbour . 28 now therefore be content , regard me : for it is before your face if i do lie . 29 change your mind now : let not vnrighteousnes be objected : † be thou ( my soul ) of an other mind still : my justice is in it . is there any evil in my tongue ? cannot my palate declare all-kind-of-heavie-sorowes ? chap. vii . is there not “ a set time for sorowful-man vpon the earth , that his dayes be as the dayes of an hireling . 2 as a servant doth breath vnto the shadow , and as an hireling would see his works end : 3 so i , * of force possesse ioylesse moneths : & nights of miserie are numbred vnto me . 4 when i ly down then i say : when shall i rise ? and the “ dusky-time be measured out ? and i am full of tossing too and fro vnto the dawning . 5. my flesh is clothed with worme , & rubbish of dust : my skin is rent and become lothsome . 6. my dayes are swifter then a weavers-shuttle : and are spent without hope . 7 remember that my life is but a blast : mine ey shall see no more pleasures : 8. the quick ey shall no more view me : let thine eyes be vpon me : that i be no more . 9. a clowd consumeth and passeth away : so he that goeth downe vnto the grave shall no more come vp : 10. nor returne any more to his house : neyther shall his place know him any more . 11 therefore i wil not spare my mouth : i will speak in the distresse of my spirit : i will sigh in the bitternes of my soule . 12 am i a sea ? am i a whale , that thou hast set me in prison ? 13 when i say , my couch shall comfort me : my bed shall lessen my sighing : 14 then thou fearest me with dreames : and frightest me with visions . 15 that my soule had rather be choked to death , then to remaine with my bones . 16 i loth-live : i would no longer live : ceasse from me , for my † life is but a vapour . 17 what is sorrowful-man that thou doest make accompt of him : & that thou doest set thine hart vpon him . 18. to think vpon him every morning : to try him every moment . 19. how long wilt thou not look away from me : not leave me till i swallow down my spittle ? 20 i have sinned : what should i do vnto thee , † o thou keeper of men : why hast thou made me thy mark , that i am a burthen unto my self . 21 why doest thou not pardon my trespasse , and take away my iniquity : whereas * i ly now in the dust : why doest thou not “ quickly seek me out , that i should no more be . chap. viii . then bildad of shuach answered and sayd : 2 how long wilt thou talk in this sort : that the words of thy mouth be a vehement wind . 3 is † god vnjust : or is the almighty vnrighteous ? 4 as * thy children have sinned against him , so he hath sent them into the hand of their trespas . 5 if thou wouldest betimes “ seek vnto god ; and call for pitie of the almighty . 6. if thou wouldest be blamelesse and vpright , then would he now rayse thee vp , and prosper * the dwelling “ of thy righteousnes . 7 and thy former state should be little to thy latter : that should increase exceedingly . 8 wherefore † inquire now of the former age : & serch among their fathers . 9 for we are * but of yesterday : and without experience : our dayes are but a shadow vpon the earth . 10 they will teach thee , tell thee , & vtter words from their hart . 11. can segges grow without myre ? can great rushes encrease without water . 12 while it is yet in the stalk , not cut off , it withereth before any herb . 13 so are the pathes of all that forget the omnipotent : and the hope of the hypocrite shall perish . 14 his “ hope shall loth him : & his confidence shal be a spiders house . 15 he shall lean vpon † it : but it shall not stand : he shall fasten on it , but it shall have no stay . 16. he is iuice-full afore sun-rising , and his suckers sprowt over his orchyard : 17. at the wall his roots wrap : he platteth about the house of stone : 18 yf the sun * root him vp from his place : then one may deny him : i see thee no more . 19 lo such is the gladnes of his way : but † from the ground others will grow . 20 lo , the omnipotent will not loath the perfect : not mainteyn the hand of the mischievous . 21 until he fil thy mouth with laughter : & thy lippes with showting . 22. thy foes 8 shal be clothed with shame : & the tents of the wicked shal come to nought . chap. ix . then iob answered and sayd : 2. truely i know it is so : and how can a man be iust before the omnipotent . 3. if he delight to plead with him : he cannot answer him to one thing of a thowsand . 4. he is wise in hart , & mighty in strength : who hath hardened himself against him , and found quietnes ? 5. he * removeth mountaines , that men can not mark how he hath removed them out of their place in his anger . 6. he maketh the earth quake from her place : that her pillars tremble . 7 he speaketh to the sun , that it riseth not : & sealeth vp the starres . 8. he onely can spread the heavens : † and walk vpon the high waves of the sea . 9. he made “ arcturus , * orion , & † pleiades : and the chambers of the south . 10 he doth great things , ‘† even vnserchable : & wonderfull , without number : 11 when * he passeth by me , i cannot see him : when he flitteth by me , i cannot perceive him : 12 when † he taketh away , who can make him restore ? who can say unto him , what doest thou ? 13. when the puissāt wil not stay his anger , the “ proud helpers stoup under him . 14 much lesse can i answer him : can i wish to have pleading against him . 15 who if i were iust , i would not answer him : i would crave pitie of my judge . 16 if i crie , wil he answer me ? i cannot beleeve that he wil give eare vnto my voice . 17 he wil ‘† bruse me so with tempest : and wil multiply my woundes * freely . 18. he wil not suffer me to take my breth : but filleth me with bitternes . 19. as for force , behold he is valiant : as for judgement , who wil be my pleader ? 20 if i will justify my self , † myne owne mouth shall condemne me : if i will be perfect , it will prove me * perverse . 21 if i be “ vpright : i know not myne owne soule : i am weary of my life . 22 this is vniforme : therevpon i speak : † perfect and wicked he consumeth . 23. for with the scourge he killeth suddenly : he scorneth at the melting away of the innocent . 24 the earth * is given into the hand of the wicked : who † covereth the face of her judges . now if not he , who doth this ? 25 so my * dayes are swifter then a runner : they are fled , and saw no good thing . 26 they are flit as the pirates shipps : as `` the egle fleing to meat . 27. if i say , i will forget my sighing : i wlll leave my woful-sadnes , and be of comfort : 28 then i am afrayd of all my sorowes : i know that thou wilt not † cleare me : 29 i shal be holden as wicked . now why do i * labour in vaine . 30 if i wash my self in “ snow : and cleare my hands in sope : 31 yet thou wilt deep me † in the mire : and “ my own clothes shall loth me . 32. because he is not a man , like me : that i might give him an answer , that we should come together to judgement : 33 there is no * dayes-man betwixt vs : to lay his hand vpon vs both : 34 let him † take away his rod from me : that his terrour fright me no more . 35 i would then speak and not fear him . for i am not “ such with my self . chap. x. my soule is weary of my life : when i leave my sighing for my self : i will speak in the bitternes of my soule . 2 i wil say vnto the puissant : condemne me not : let me know wherefore thou pleadest with me . 3 doth it please thee to oppresse : that thou dost loth the labour of thyne owne ‘† hands ? and shinest upon the counsel of the † wicked . 4 are * thine eyes of flesh ? dost thou see as sorowfull-man ? 5 are thy “ dayes as sorowful-mans ? are thy yeares as earthly-wightes yeres . 6 that thou seekest out my iniquity : and inquirest of my sinne . 7 thou knowest that i am not wicked : yet † none can save me from thyne hand . 8 thy hands have fashioned me : and have made me in every poinct : and wilt thou destroy me ? 9. remember now , that as the clay thou hast made me : and vnto dust wilt returne me : 10 hast thou not powred me as milk : & crudded me like vnto cheese . 11 thou hast clothed me with skinne and flesh : and thou hast covered me with † bones and sinewes . 12. life “ and loving-kindnes hast thou dealt with me : and thy * providence praeserveth my spirit . 13 and these things thou hast layd vp in thine heart : i do know that this is with thee . 14. when i do syn thou doest watch me : and wil● not cleare me from my iniquitie . 15 if i be wicked , wo is me : if i be iust , i dare not lift vp myne head : be satisfyed with confusion , and behold my affliction . 16 how it fleeth vp : as the ramping-schachal thou huntest me : and stil art wonderful against me . 17 thou bringest new witnesses against me : and augmentest thine ire vpon me : changes & stayed-army have i. 18 why broughtest thou me out of the wombe : oh that i had dyed and no ey had seen me . 19 i should be as if i had not been : brought from the belly vnto the grave . 20. wil not he leave off a little in my dayes : ceasse from me for some refreshing : 21 before i go whence i cannot returne : to the earth of darknes and shadow of death : 22. earth obscure as myrknes it self : shadow of death , voyd of order : ( when light shineth ) myrknes it self . chap. xi . then answered zophar the naamathite and sayd : 2 should much speach be vnanswered : & the † lipps man be justified . 3 should thy lies make mortal-men silent : shouldst thou * mock and none confound thee . 4. for “ thou sayst , my speach is blamelesse : and i am pure in thine eyes : 5 now truly i wish that the puissant would speak , & open his lipps with thee . 6. and would shew thee , the mysteries of wisdome : that thou shouldest have double by ` † justice : & know , that the puissant will call thee to accompt for thine iniquity . 7 canst thou * find the depth of the puissant : canst thou find the scope of the alsufficient . 8. in th' high heavens what canst thou work : it is deeper then the lowest part of the earth , what canst thou do ? 9 her mett is longer then the earth : and is broader then the sea . 10. if he † passe by , to * give over , or to “ assemble , who can stay him ? 11. for he knoweth the vayne mortal-men : and seing badnes , must he not mark it ? 12 that vaine man may be made harty : borne a wild-asse colt . 13 if thou prepare thine heart : and lift vp thy palmes vnto him : 14 where thy hands have badnes : †‘ cast it away , and suffer not unjustice to dwell in thy tents . 15. so then thou wilt lift vp thy face : that it shal be without blemish : and be “ settled and feare nothing . 16. so thou shouldest forget miserie : remembring it as waters passed by . 17. and thy time should passe the noon day : obscurenesse should match the morning . 18 thou shouldest be bold because of hope : and entrench to ly downe safely . 19. and couch thee down , without all feare : & many should seek vnto thee . 20 and the eyes of the wicked shall fayle : and their refuge all be forlorne : and their hope nought but pangs of soule . chap. xii . then iob answered and sayd : 2 out of doubt ye are the people : and wisedome must die with you . 3 i also have an heart as ye : i am not inferiour to you : and who hath not such things as these . 4. i am one mocked of his frend : praying the puissant and heard : the perfect iust is a mockage . 5 a base lamp to thoughts of welthy , is he that is nere to tottering of feet . 6. the tents * of robbers do much prosper : and they that anger the omnipotēt , have securitie-void-of-all-fear : to whom the puissant brings it to their hand . 7 wherefore † in sagenes , ask “ the beasts , & ech one of them will teach thee : and the fowles of heaven , and they will tell thee . 8. or speak to the earth , and it will teach thee : and the fish of the seas ; and they will shew thee : 9 who doth not know even by all these : the hand of † the eternal doth this : 10 in whose hand is every living soule : and the spirit of all mens flesh . 11 cannot the eare discerne speaches : as the palat tasteth it meat . 12. is wisdome in th' aged ? and vnderstanding in long life ? 13 he hath wisedome and mightines : counsel and vnderstanding are his : 14. if he ‘† pull downe , it will not be builded : “ shut one vp , it will not be opened . 15. if he † with hold the waters , they drie vp : if he * send them forth , they overwhelm the earth . 16. he hath the force , and all that is : † from him , & by him , and for him are deceivers and deceived . 17 he brings counsellers to badnes : and judges vnto stark-madnes . 18 the “ band of kings he maketh loose : & bindeth †‘ a girdle vpon their loynes . 19 he bringeth dukes to badnes : and he perverteth the mighty : 20. he bereaveth orators of lip : and taketh reason from elders . 21 he powreth basenes on nobles : and weakneth the * sway of vehement . 22 he revealeth * deep things out of darknes : & bringeth to light the shadow of death . 23. he augments nations , and destroyes them : he spreads nations , and governes them . 24. he takes hart from heads of people of th' earth , & makes them wander in wild-ground waylesse . 25 they grope in darknes without light , when he makes them †‘ wander as drunk . cahp. xiii . lo , myne eye hath seen all : myne eare hath heard and vnderstood : 2 so much as ye do know : i know i am not inferiour to you . 3. †‘ assuredly , i would speak to the alsufficient , & reason with th'omnipotent . 4 but assuredly yee are †‘ forgers oflyes : bad physicians are yee all . 5 oh that ye could be still silent : and that this might be your wisdome . 6 hear now my reasoning : and mark the pleading of my lippes : 7 wil ye speak vnright of th'omnipotent : and for him will ye speak deceipt ? 8 will ye respect his person : plead with the omnipotent ? 9 wil it be well , when he tryeth you : will you * mock with him , as man mocks with man ? 10 he will surely reprove you : for secret respect of person . 11. will not his highnes make you feare : and will not his dread fall vpon you . 12. your memorie is like to ashes : and your bodies to bodies of clay : 13. be silent for me , and i will speak : and let come on me what may come . 14 wherefore * should i take my flesh in my teeth : & † lay my soul even in my hands ? 15. if he kill me , “ should i not hope ? if he kill me , i will †‘ hope in him . so i would plead my wayes before him . 16. and he would be my salvation : but the hypocrite shall not come before him . 17 heare diligently my words : and let my talk come to your eares . 18 behold now , i order the cause : * i know that i shal be found just . 19 who is he that will plead with me ? if now i speak not , i should † starve . 20 ‘* onely two things do not to me : then i will not be hid from thy face . 21 draw away thy hand far from me , & let not dread of thee , fright me . 22 then call , and i will answer : or , i will speak , & answer thou me . 23. * how many are my iniquities and sinnes ? let me know my trespas and my sinne . 24 wherefore doest thou hide thy face , & † takest me for thy enemie ? 25. wilt thou break a leafe betossed ? or wilt thou pursue dry stubble ? 26. to write against me bitter things : and make me heyre of my youth sinnes . 27 and puttest “ in the stocks my feet , and watchest all my pathes ; & leavest thy print in the roots of my feet . 28 and * it wasteth as with a rot : as a garment moth eaten . chap. xiiii . earthly-man borne of a woman : is short of life & full of vexation . 2 as † a floure doth he shoot forth : and is cut off : and he fleeth as a shadow : and continueth not . 3. and vpon this doest thou open thine eyes : and me doest thou bring into judgement before thee . 4. who can make cleane of vncleane ? not any . 5 seing his dayes are decreed : his monthes are numbred with thee , his limits thou hast made which he shall not passe : 6. turne from him that he may rest : till he pay his dayes work , as an hireling . 7 for a tree hath some hope : that being cut downe , it may yet sprout : and his suckers shall not leave . 8 though his root be old in the earth : and his stock do die in the dust : 9 at sent of waters it buds , and beareth branches as a young plant : 10. but the earthly-wight , dyeth without strength : adams sonne starves , and where is he ? 11 as waters passe out of the sea : and rivers are spent , and dry vp : 12 so man lieth downe , and riseth not : till the heavens be not : they wake not nor be raysed vp out of their sleep . 13. oh that thou wouldest , “ lay me vp in the grave : wouldest hide me vntill thine anger rested , wouldest set me a time , and remember me : 14 can the earthly-wight dead revive ? “ all the dayes of my set time i would waite : † vntil my chaunge were come : 15 thou wouldest call , and i would answer : thou wouldst tender the work of thyne owne hands . 16 but now * thou doest count my goings , & keepest them not for my sinne . 17. my trespas is ‘† feald in a bag : that , thou ioynest to present iniquitie . 18 even † an huge mountayn waisteth : as the rocks remove from their place : 19 water weares the stones : thou overflowest the growth of the dusty earth : so thou destroyest the hope of sorowful-man . 20 thou prevaylest against him , and he passeth : tho● changest his face , and sendest him away . 21 if his children be in honour , he knoweth it not : o● if they be the least , he can not vnderstand of them . 22. onely his flesh is grieved for it self : and his soul will mourne for himself . chvp . xv. then answered eliphaz the themanite , & sayd : 2 wil a wise man * vtter knowledge of wind , and fill his belly with an easterne blast : 3 reasoning in speach vnprofitable , and in words of no gayne . 4 yea † thou diisanullest godlynes : & hinderest prayer before the omnipotent . 5 thy † own mouth shall argue thy iniquity : how thou chosest the tongue of the subtile . 6 thy owne mouth ‘† shall make thee wicked : & not ‘† i : and thy owne lippes shall witnes against thee . 7. wast thou borne the first earthly-man : or formed before the mountaynes ? 8 hast thou heard the counsel of god : and drawn vnto thee wisdome . 9 what knowest thou that wee know not ? perceivest thou that is not with vs ? 10 both * gray-headed & all gray is amōgest vs : greater then thy father in dayes . 11. are the comfortes of god a small matter with thee ? and is the † matter hid with thee ? 12 what doctrine can thine hart give thee ? or what can thine eyes aime at . 13 that thou turnest thy spirit against the omnipotent ; and vtterest words out of thy mouth . 14 what is woful-man to be cleared ? or the borne of woman to be justified ? 15 where he holdeth not his holy ones perfect : nor they of heaven be cleare in his eyes . 16 much lesse the vncleane , & lothsome : drinking vnrighteousnes as water . 17 i will shew thee , heare me : and what i have seen , that will i declare . 18 what wise men have told : & hid not what their ●athers left . 19 to whom alone the land was given : & no “ straunger came amongst them . 20. the wicked killeth himself all his dayes : & soon numbred yeres , are stored for the tyrant : 21 a noise of much feare is in his eares : in peace the ●obber will come vpon him . 22. he looketh not to escape from darknes , having watch he thinketh vpon the sword . 23 he wandreth for bread , where to find it : he knoweth that the day of darknes is ready † at his hand . 24 * distresse and affliction will fright him : it wil prevaile against him , as a king furnished with an army about him . 25. because he stretched forth his hand † against the omnipotent : and would be valiant against the almighty ▪ 26. he will run vpon him : vpon his neck : vpon the thick “ bodies of his shields . 27 though ▪ * he cover his face with his fat , & make playtes vpon the panch . 28 though he make dwellings of cities ruinated : of houses vndwelt : which were coming to heapes of stone . 29 he shall not continue rich , nor his wealth stand ▪ nor that which they have brought about , spread over the earth . 30. he shall not depart out of darknes : fyre shall dry vp his suckers : and he shall depart by the spirit of “ h 〈…〉 mouth . 31 let not the misledd trust in vanitie : for vanitie wil be his recompence . 32 which will come to the full before his day : & his branch shall never be greene . 33 ‘† he will snap off his soure-grape as the vines : & cast off his floure as the olives . 34 for the congregation of the hypocrites shal be solitaric : and fyre eateth the tents of bribers . 35 by * conceiving sorow , and breeding miserie , s● their belly getteth guile . chap. xvi . then iob answered and sayd : 2 i have heard many words as these : miserable comforters are ye all . 3. is there any end of windy words ? and what make●● thee so vehement to reply . 4. would i speak as you ‘† if you were in my place ? would i compose bare wordes against you , & nod † vpon you with my head ? 5 i would strengthen you with my mouth : and my lippes * moving should bring ease . 6 if i speak , my grief will not be eased : or if i leave of , “ what will go from me ? 7 as now it wearieth me . thou hast made me desolate of all ‘† my company . 8 so thou hast made me all wrinkled : that is a proof : & my leannes riseth vp against me : it speaketh to my face . 9 his †‘ anger renteth : and he † beareth me a grudge : he gnasheth his teeth vpon me : he is become my foe : * he looketh sharply at me . 10. men open their mouthes against me : with reproches they smite my cheeks : they come by full troups vpon me . 11. the omnipotent hath given me over to the “ godles : and hath cast me into the hand of the wicked . 12 i was welthy , but he hath vndone me : and he layeth hold vpon my neck and still buffeteth me : and hath ●et me for a mark vnto himself . 13 his * archers compasse me : he hath cleaved my ●eines : and ',' spared not . he hath powred vpon the earth my gall . 14 he hath breached in me breach overagainst breach : he runneth vpon me as a gyant . 15 sackloth ‘* sow i vnto my skin : and wallow mine horne in the dust . 16 my face is become fowl by weeping : and vpon my eyliddes is the shadow of death . 17 for no misdoing of my hands , but my wish is clear : saying . 18 o earth cover not my blood : and let there be n● place for * my crie : 19 even now , behold , in heaven is my witnes : & my record on high : 20 my frends scorne me : but vnto the puissant dooth mine eye drop . 21 that he would decide the cause for earthly-wight before the puissant : as the sonn of adam dooth with his neighbour . 22. for the soon numbred yeres be arrived : and a path must i go , where i have no returne . chap. xvii . my breath is corrupt : my dayes are quenched : graves are for me . 2. surely mockages are bestowed vpon me : and in these mens vexing † lodgeth myne ey . 3. set me now an vmpire with * thee : who is he ? let my hand be stroken . 4. for thou hast hid the hart of these men from judgement : therefore thou wilt not give them honour . 5. who so speaketh “ vaine-goodly-speach to neighbours , the eyes of the given that way shal be consumed . 6 that maketh me a by-word to people : & i ‘† am openly a taber . 7 wherefore myne eye is dim by anguish : and all my members be like a shadow . 8 let the vpright wonder at this : and let the innocēt † bestir himselfe against the hypocrite . 9 and * let the iust hold on his way : and let the cleane in handes encrease courage . 10 now , all ye , chaunge your mind : and “ come now . for , i find not a wise man amongst you . 11. my dayes are past , † my purposes are pluckt vp : the possessions of my heart . 12 the “ night they change into day : light is short because of darknes . 13 as i desire the grave my house : in the darknes i straw my couch . 14. to the pit i cry , o father : ô mother , ô sister to the wormes . 15 for where now have i my hope : yea my hope who can behold it ? 16 to the †‘ middes of the grave all shall descend : when we go downe together to the dust . chap. xviii . then bildad the shuchite answered , and sayd . 2 when will yee make an end of speaking : mark yee : and after we wil speak . 3. why are we counted as ‘† beasts , are * vncleane in your eyes : 4. o he that teareth his soule in his “ anger , shall † the earth be cast off for thee , & rocks be removed from their place . 5 yea the light of the wicked is soon quenched : and the sparkle of his fire shall not long shine . 6 light is darkened in his tent : and his candle is put out in him . 7 his violent passages are distressed : and his own counsel will make him fall . 8 he is sent into the net by his owne feet : and walketh into the platted grin . 9 the snare shall catch him by the heel : the savage shal lay hold on him . 10 his * snare is hid in the ground : & his pitfall at the way side . 11. terrours fright him on every syde : and presse him , † at his feet . 12 his strength shall come to hungar : and wo is ready at his syde . 13 a straunge death shall eat the braunches of his “ body . all his ‘† braunches , shall it eat . 14 his confidence shal be plucked vp from his tent : he shal be conveyed to the king of terrours . 15 it shall dwell in his tent , when it is not his : * brimston shal be scattered vpon his dwelling . 16 beneath , his roots shal be dryed vp : and above , his branch shal be cut downe . 17 his remembrance shall perish from the earth : & he shall have no name in the streates . 18. he shal be drvien from light to darknes : & he shal be chased out of the earth . 19. he shall leave no child , nor nephew among his people : nor remnant in his pilgrimage . 20. at his day they that come after shall wonder : as the present took an horrour . 21. even these are the habitatiōs of the vnrighteous , ●● this is the † case of him * that knoweth not the omnipotēt . chap. xix . then iob answered and sayd : 2 how long will ye greive my soule : and fret me with words . 3 now * ten times ye have reproched me : nothing ashamed : but ye harden your selves against me . 4. suppose in deed that i have erred : let my errour continue with me . 5. but truely you deale stately over me : `* and bring my wretched case an argument against me . 6. know then that the puissant hath ',' overthrowne me : and compassed his net about me : 7. if * i complayne of wrong , i cannot be heard : if i cry , no sentence wil be given . 8. he hath “ hedged in my wayes that i cannot passe : and hath set darknes over my pathes : 9. he hath bestript me of my honour : and taken away the crowne of myne head . 10. he hath puld me downe on every side : and i goe away : and he hath plucked vp my hope as a tree . 11. and his anger is kindled against me : & he holdeth ne as † one of his enemies . 12. his * hostes come together against me : and cast vp ●heir trench against me : and camp about my tent . 13. he hath alienated my brethren from me , and they ‘* who honoured me are become mere strangers vnto me . 14 my kinsfolk cease , & they whom i favoured have forgotten me . 15 the hirelinges of my house , and my maydens , take me for a stranger : i am an alliant in their eyes . 16 i call my servant ; but he wil give no answer : though i entreat him with my mouth . 17 my breath is strange vnto my wife , though i pray her by the children of my belly . 18 even princockes do dispise me : when i arise they talk against me . 19 all men of my counsell loath me : and , they whom i loved turne agaynst me . 20 my bone cleaveth to my skin , as to my flesh : and i am whol onely in the skin of my teeth . 21 pitie me , pitie me , o yee my frendes : for the hand of the puissant hath touched me . 22 why do ye persecute me as the omnipotent : and are not satisfied with † my flesh . 23 o that * my words were now written : ô that they were drawen in a book . 24 graven with a pen of iron : with lead , were in stone for ever . 25 how i know “ my redemer liveth : and at the last shall arise vpon the dust . 26 and after this my skin is spent : yet from my fle 〈…〉 shall i see the puissant . 27. whom i shall see , even i , my self : & myne ey 〈…〉 view , and * no straunger : when my reynes and boso 〈…〉 be spent . 28. thus , yee should say , * why pursue we him : when the thinges root is found in me . 29 be afraied your selves of the sword : for ire vpon sin hath the sword . therefore know ther is † a iudgment . chap. xx. then answered sophar the naamathite , and sayd . 2. for this my thoughts make me reply : and therefore my hast is in me . 3. a * reprofe to my shame i heare : and the spirit of my conscience will that i answer . 4 thou dost know this much , how of old , since adam was set on the earth : 5. the joyance of wicked is short : & hypocrites gladnes for a moment . 6. if his height ascend to heaven : and his head reach vnto the cloudes : 7. turning a little he falls for ever : “ his beholders ●ay , where is he ? 8. as †‘ a dreame shall he flee , past finding : and passe like a vision on night . 9. eyes viewed him : but shall no more : nor his place behold him againe . 10. his children must content the poore : & his hands recompence his wrongs . 11. his bones shall feel full pay for his youth prankes : which shall lye with him in the dust . 12. though wrong be sweet within his mouth , and he hide it vnder his tongue : 13. though he cherish it , and leave it not : and hold it within his pallate : 14. his meat in his bowels turneth into gall of aspes within him . 15 wealth devoured he shall cast-vp : the omnipotent will drive it out of his belly . 16. he shall suck the gall of aspes : the tongue of serpents shall kill him . 17 he shall no more see rivers , streames , brooks of hony and of butter . 18. he shall restore what mens paines gate : and not have time to devour it : and never reioyce in the wealth for which he must make recompence . 19 he oppresseth and leaveth poor ; robbed of house : which he shall not build vp . 20 for he shall feel no rest in his belly : by that which he desired he shall not be safe . 21 there shal be no remnant of his meat : therefore his goods continue not . 22 when he hath filled him with sufficiency , then he shal be distrest : ech hand of † injuried will come vpon him . 23 when he would fil his belly , god will send his hoat anger vpon him : he wil rayn vpon him into his flesh . 24. when he fleeth from the iron armour , the bowe of steel shall shoot him through . 25. the arrow shal be drawen and come out of “ the quiver ; and the head shal be in his gall : terrours shall come vpon him . 26. all darknes is hid vp for his † store : a fyre ‘* vnquenchable shall eat him vp , and the remnant of his tent shal be wringed . 27 the heaven shall reveale his iniquity : and the earth shall rise vp against him . 28 the * fruites for his house shall passe avvay : & flow away in the day of anger . 29 this shal be the portion of the wicked earthly-man from ‘† god : and the inheritance appointed him from the † omnipotent . chap. xxi . then answered iob and sayd : 2 heare diligently my words : and let that be your consolation . 3 suffer ye me and i will speak : and after i have spoken , mock thou : 4. is “ my sighing vnto man : notwithstanding i have my sighing : then why should not my spirit be discouraged . 5 mark me , and be amazed : lay the hand vpon the mouth : 6 when i bethink me , i am troubled : and a quaking taketh my flesh . 7 why are the wicked lively , continue long , and be mighty in riches . 8 their seed is setled before them with them : and their issue before their eyes . 9 their houses have peace without feare : and the rod of the puissant is not vpon them . 10. their oxe gendreth and looseth not seed : their cow calveth , and looseth not the young . 11. they send forth their children as flocks : & the●● prinkockes daunce . 12. they bear with the tabret & harpe : and reioyce a● the sound of the pleasant instrument . 13. they spend their dayes in wealthinesse : and in a moment they go downe † to the grave . 14. and they say to the omnipotent , depart from vs : for we desire not to know thy wayes . 15. what * is the almighty that we should serve him : or what profit shall we have if we pray to him . 16. loe their welth cōmeth not ‘* by their own power : here i am far from the iudgement of “ the wicked . 17. † not so often is the candle of the wicked put out : that their wo doth come vpon them : that he imparteth pangs in his anger . 18 that they become * as straw before the wind : and dust which a tempest stealeth away . 19. doth god lay vp his injuries for his children : doth pay himself that he doth feel it ? 20. do his own eyen see his ruine : that he drink the ire of the omnipotent . 21. otherwise what careth he for his house after him : when the number of his own moneths shal be shortned . 22. can a man teach the omnipotent knowledg , how he shall judge the lofty ? 23 one dyeth in his very perfection , all in prosperitie and ease : 24 his †‘ payles are full of milk : and the marrow of his bones are moist . 25 an other dyeth with a bitter soule : and never ate good thing . 26 they shall lye alike in the dust : & the worme shall cover them . 27 behold , i know your thoughts , and your injurious imaginations against me . 28 when ye say : where is the house of † the noble ? & where is the tent and pavilion of the wicked ? 29. cannot ye ask them that go by the way ? so yee would not make their signes straunge . 30. how the bad is spared vnto the day of heavines , the day when great wrath is brought . 31 who dare tell him of his wayes to his face : & reward him that which he doth ? 32. but he is brought vnto the grave , and still abideth in the tumbe . 33 the vale clodds be sweet vnto him : & he draweth all earthly after him : as innumerable went before him . 34 and what do yee comfort me with vanitie : when great offence remayneth in your disputations . chap. xxii . then answered eliphaz the themanite and sayd . 2. can the humane-wight teach the omnipotent ? if he would teach , would he regard it ? 3. is it a pleasure to the almighty , that thou pleadest justice : or gain , that thou wouldst make thy wayes perfect ? 4. would he reprove thee for thy religion ; would he come into judgement with thee ? 5 nay doubtlesse thy evill is great , and thy iniquity endlesse . 6. for thou hast taken a pledge from thy brother vv 〈…〉 out cause : and bestript the naked of their clothing . 7 no vvater to the vveary hast thou given to drink and thou hast kept avvay bread from the hungry . 8 but the stronger in arme held the land : and * hee estimation vvould dvvell in it . 9 † widovves hast thou sent avvay empty : and the armes of the fatherles vvere broken . 10 therefore snares compasse thee : and suddayn fear frightes thee : 11 or darknes , that thou canst not see : and much w● ter doth cover thee : 12 is not the puissant in the height o● heaven : & be hold the loftynes , the starres hovv high they be . 14 so thou sayest , vvhat knovveth the omnipotem can he judge through the dark cloud ? 14 the clovvdes be a covering to him that he cannot see : and he vvalketh vpon the compasse of the heaven . 15 †‘ hast thou marked the vvay of ‘ the old vvorld vvherin vngratious men have vvalked ? 16 which vvere made avvay before their time : vvho● foundation became a water of deluge : 17 who ●●id vnto the omnipotent , depart from ● and vvhat should the almighty do vnto them ? 18 for he fild their houses vvith goods : & ‘† the opinion of the vvicked is far from me . 19 the iust did see and rejoyced : and the innocent 〈…〉 mock them . 20 as our state is not yet destroyed , that the remna● of the other , ‘ fyre should eat vp : 21 reconcile thee novv vnto him , & be at peace : s 〈…〉 prosperitie shall come vnto thee . 22 receive now the law at his mouth : & lay vp his ●●ordes in thine hart . 23 if thou tuine vnto the almighty : thou shalt be built ●p : if thou cast far off vnrighteousnes from thy tents . 24. so thou shalt set by gold as dust : and ophir , as ●he stones in rivers . 25 and the almighty wil be thy plentiful gold : & ●ilver of strength vnto thee . 26 for then thou shalt delite in the almighty : and ●●ft vp thy countenance vnto the puissant . 27 thou shalt crave good of him : and he shall heare ●hee : and thou shalt pay thy vowes . 28 and thou shalt decree a matter : & it shall stand so ●or thee , and in thy wayes shall the light shine . 29 when ‘* others shal be humbled , thou shalt speak ●f exaltation : as the humble eyed he will save . 30 he will spare the innocent : who shal be spared for ●hy pure hands . chap. xxiii . then iob answered and sayd : 2 yet this day ',' my sighing is holden a rebellion : though my stroke be greater then my ●roning . 3 o that i knew how to find him : that i might come into his throne . 4 i would lay the cause before him : and fill my mouth with arguments : 5. would know what words he would answer me : & would perceive what he would tell me . 6 would he by great power plead against me ? no , but he would help me . 7 there the vpright doth plead with him : so should i ●e quit for ever by my judge . 8. go * i eastward , there he is not : or westward , i 〈…〉 not mark him : 9. on the left hand when he worketh , i cannot vi 〈…〉 him : when he covereth the right hand , i can not see him . 10 but he knowes what way is with me : tryed he m● i should come forth as gold . 11. my foot hath held his right path : his way have kept , and not turned away . 12. and his lippes lawes i cast not of : more then m 〈…〉 dayly bread have i layd vp the wordes of his mouth . 13 yet † when he is against me , who can stay him ? h 〈…〉 soule willeth , and that doth he . 14 because “ he furnished me with my dayly bread● and many such graces are with him . 15. therefore i shrink at his presence : i consider an● am afrayd of him . 16 for the omnipotent hath loftened mine hart : an● the almighty hath made me shrink : 17 because * i have not dyed by thick-darknes : nor h 〈…〉 yet “ hideth gloomynesse from my face . chap. xxiv . why should not † times be hid by the almighty , for none that know him see his wayes . 2. men remove landmarks : rob away heards , and feed them . 3 they drive away the asse of the fatherlesse : and t 〈…〉 the oxe of the widow for a pledge . 4. they make the poore turne out of the way : t 〈…〉 meek of the land hide themselves together . 5 behold the wild in the wildernes go forth to their york : rising timely to spoile : the vast-ground giveth him ●read for his young . 6. they reap the field that is not their own : so the wic●ed snap of the vineyards grapes . 7. the naked they do cause to lodge without garment : ●nd without covering in the cold . 8. they are ‘ moistened with the streams of the moun●aines : and for want of covert , they imbrace the rock . 9 of mischievousnes they rob the fatherles : and take ●way as a pledge that which the poor hath vpon him . 10 the † naked they cause to go without garment : & ●hey take away the sheaf of the hungry . 11 men ‘† make oyle within their walls , & tread wine●resses , and are thirstie . 12. in the citie , folk doe grone : and the soule of the ●layne * cryeth : and the puissant marketh not the vnsa●orie dealings . 13. they are of rebellers against the light : they know ●ot his wayes : nor keep in his pathes . 14. with the light the murtherer riseth : he killeth the ●eedy and poore : and on the night he wil be a very ●heife . 15. the ey of the adulterer watcheth the twylight , saying : no ey shall see me : and layeth a visard vpon his face . 16. *‘ in the dark he diggeth houses : which he mar●ed on the day tyme : they know no light . 17. for altogether the morning is vnto them the shadow of death : if any spy them , then come terrours of the shadow of death . 18 he is lighter then the face of waters : their porti●● is cursed on the earth : none will look vnto the way of the vineyards . 19 drought and heat quickly take away snow waters : the grave them that sinne . 20 the ‘* wombe shall forget him : he is sweet to the worme : he shal be no more remembred : and wickedne● is broken downe as a tree . 21. he † adioyneth the barren which hath not borne child : and to the widow he sheweth no good . 22 and he draweth the stout after him by his might : while ech stood , none was sure of his life . 23 he would give them security to stay vpon : but his eyes was vpon their wayes . 24 they were exalted a short while : but come to nothing , so they are brought low : every one are made to skip away : they are cutt off as an eare of corne . 25. if it be not so now , who will prove me a liar : and make my wordes nothing ? chap. xxv . then answered bildad the shuchite and sayd : 2 dominion and feare be with him : he maketh peace in his high places . 3. can his armies be numbred ? or ‘* over whome doth not his light shine ? 4 and what should sorowful-man plead iustice with the omnipotent : or the borne of woman look to be cleared . 5 look vnto the moon : and it will not be bright : & the starres are not cleare in his eyes . 6. much lesse sorowful-man , a worme : & the sonne of adam a vermin . chap. xxvi . then iob answered and sayd : 2 what helpest thou to no strength ? and savest with an arme having no force ? 3 what doest thou counsel without wisdome : & makest advice knowen aboundantly . 4 with whom hast thou vttered speach : and whose ●oule admired thee . 5 ‘* things without life are formed vnder the waters : and places neare them . 6 the lowest earth is naked afore him : and the * lost hath no covering . 7. he stretcheth out the north vpon the empty : and hangeth the earth vpon nothing . 8. he bindeth waters in his thick-metcores : and the clowd is not broken for them . 9. he † fasteneth the face of the throne : he spreadeth beawtifully his clowd over it . 10 a bound “ he hath made for the face of the waters : vnto the end of light with darknes . 11. the † pillars of the heavens shake : and are amazed at his check . 12 by his strength * he divides the sea : and by his wisdome he parted the ‘† maine-water . 13 by his spirit he garnished the heavens : his hand hath formed the long serpent . 14 lo , these are part of his wayes : and what a small thing can we heare of him . and the thunder of his power who can vnderstand ? chap. xxvii . and iob proceeded to continue his oration , and sayd : 2. as the omnipotent liveth which hath removed my cause , & the almighty which hath brought my soule to bitternes . 3. surely , all the while that my breath is in me , and the spirit of the puissant in my nostrels : 4. my lippes shall not speake the vnright : and my tongue shall not sound vntruth . 5. be it farr from me that i should justify you vntil i give vp the ghost : i will not remove myne integritie frō me . 6 : i will lay hold vpon my righteousnes , and i will not leave it : my hart shall take no shame from my dayes . 7. mine enemie shal be as the wicked : and my adversary as the vnrighteous . 8. for what can be the hope of the hypocrite , that he should bring it about : when the puissant would shake off his soule . 9. would the omnipotent heare his crye : when distresse cōmeth vpon him . 10. can he delight in the almighty ? will he call vpon the puissant at all times ? 11 i will teach you of god his hand : that which is with the almighty i will not hide . 12 lo , ye all have seèn it : and why do ye then vanish in vanitie . 13 this shal be the lot of the wicked earthly-man , with the omnipotent : and the portion of tyrants , which they shall receive from the almighty . 14. if his children be many , it shal be to the sword : & his ofspring shall not be filled with bread . 15. his remnant shal be buried * as soon as they are dead : and his widowes shall † not weep . 16 if he heap vp silver as dust : and prepare him ga●ments as clay : 17 wel he may prepare it : but the iust shall weare i● and the innocent shall part the silver . 18 he buildeth his house as a moth : and as a booth which a watchman maketh . 19 the rich ‘† lieth and is not * taken vp one openeth his eyes , but he is gone . 20 terrours shall fasten on him as waters : and in the night a tempest shal steal him away . 21 an † east wind shall take him : and he must go : and and it shall whirle him from his place . 22. it falleth on him , and spares him not : when he would fayne flee from that sway . 23. every one shall clap hands at him , and hisse him away from his place . chap. xxviii . now there is an issue for silver : and a place of golds refining . 2. iron is taken out of dust : & brasse is molten out of stone . 3. he hath * set an end to darknes : and searcheth the vse of all things : stone of myrknes and shadow of death . 4. a streame breaketh from his spring : vnkenned of a●y foot : deep for sad-man , it floweth away . 5 a ground out of which groweth food : is vnderneath chaunged as * fyre . 6. her stones have the place of saphir : and the dust of gold is in it . 7. a path which the kite hath not knowne : nor the eye of glead lookt on it . 8. the savage beasts have not trode it : nor fierce-lyon passed over it . 9. he sendeth his hand into the flint : and changeth † mountaines at the roote : 10 breaking rivers out of the rocks : and all that is rare his ey seeth . 11. he ‘† bindeth the floods from weeping : and the hid he bringeth to light . 12 but from whence can wisdome be found : & where is vnderstandings place ? 13. sorowfull-man knoweth not her esteeme : neither can it be found in the land of the living . 14 the deep saith , it is not in me : and the sea saith , it is not with me . 15 no † ore can be given for her : nor silver be weighed for her price . 16 it will not be valewed with “ cethem from ophir : with precious beryll and saphir . 17 ▪ no gold nor diamond will match her : nor cup of * phez-gold make her exchaunge . 18 † ramoth and gabish may not be mentioned : wisdomes price doth passe carbuncles . 19 the topaz of cush will not match her : she wil not be weighed with pure cethem . 20 then from whence doth wisdome proceed : and where is the place of vnderstanding . 21 for it is hid from the eyes of all living : and kept close from the fowles of the heaven . 22 destruction and death say : with our eares we have heard her fame . 23. god perceiveth her way : and he knoweth her place . 24 for he beholdeth the ends of the earth : and hee seeth all that is vnder heaven . 25 when he made for the wind a peise , and held the waters in a measure . 26. when he made a bound for the rayne : and a way for lightening of thunders . 27 then he saw her : and shewed her : and setled her : and searched her . 28. and he sayd to adam , mark : the fear of †‘ adonaj , is the wisdome : and to eschew ill , is vnderstanding . chap. xxix . and iob continued his oration and sayd . 2 o that i were as in former moneths : as in the dayes when the puissant preserved me . 3. when he caused his brightnes to shine over my head : when i walked at his light in darknes . 4. as i was in my lusty yeres : with gods favour over my tent . 5. when yet the almighty was with me : and my children about me : 6. when i washt my steps with butter : and the rock powred me streames of oyle . 7. when i went out a door to the city : and settled my seat in the street . 8. the young men saw me , & would not be seen : the aged arising stood vp . 9. princes refrayned from speaking : & layd their hand vpon their mouth . 10. the best in voyce would not be seen : theyr toung cleaved to their palat . 11 when the ear heard , then it held me happy : and the ey saw , and gave me good report : 12. that i delivered the poore when he cryed : and the fatherlesse and the succourlesse . 13 the blessing of the perishing came vpon me : and i made glad the heart of the widow . 14. i put on righteousnes , and it clothed me : my iustice was like a cloke , and a crowne . 15. eyes was i vnto the blind : and i became feet to the lame . 16 a father was i to the poore : and the cause i knew not i searcht out . 17. and i brake the tuskes of the vnright : and cast the pray out of his teeth . 18. and i sayd : i shall give out the ghost in presence of my nest , and multiply dayes as the sand . 19 my root was spred to the water : and dew lay vpon my braunches . 20 my honour was aey-new with me , and my bow● was fresh in mine hand . 21 to me men gave eare and regard : and kept silenc● at my counsel . 22 after my words they diffred not : & my talk dropped vpon them . 23. they regarded me as the rain : & gaped as to the later showres . 24. when i laughed vpon them , they would not be bold : nor cast downe the light of my face . 25 i chose their way , and sate a chief : and dwelt as a king with a garrison : as one that comforteth mourners . chap. xxx . but now they make a scorne of mee , who are lesser in dayes then i , whose fathers i would have disdayned to set with the dogges of my sheep . 2 for what could their hands strength do me : whose aged time came to nothing . 3. in want and in famine heavie , they fled into the vnwatery land , obscure , wast and wildernes . 4 which pluckt vp salt herbs among trees , and iuniper rootes were their meat . 5 they were driven from company : men shouted at them as at a theif . 6 that they dwelt in * cliffs at rivers , in holes of dust , and in rocks . 7. among trees they groned : among the nettles they ●marted . 8 a vile kind , yea a kind without fame : banished from the earth . 9 but now . i am become their talk , and made to them a common speach . 10 they abhor me : keep far from me : and from my face spare not spittle . 11 for he hath loosed * his strings and afflicted me : and they cast away the bridle from me . 12 at my right hand springals arise : they thrust my feet : and they cast vpon me the causies of their woe . 13. they have marred my way : they hold my heavines a profit : though they be never the better . 14 they come as into a broad breach : in the broken place they tumble . 15 all terrours are turned vpon me : ech , course my † nobilitie as a wind : and my salvation is past as a clowd . 16. so my soule in me is powred out : and affliction dayes have caught me . 17 the night perceth my bones from me : that my sinewes do take no rest . 18 through great force my garment changeth : as the edge of my coat it girdes me . 19. he hath “ made me a pattron of mire : that i am like dust and ashes . 20 i cry vnto thee , but thou doest not heare me : i stand vp , but thou doest ‘† mark me . 21. thou art turned one cruel to me : by thy hand hand thou art my foe . 22. thou takest me vp vnto a wind : and † causest me to ride : thou meltest me from all soundnes . 23. for i know , to death thou wilt turne me : and to the house appoynted for all living . 24. and prayed i not when plague was sent ? when hurt came to any , therevpon cryed i not ? 25. did i not weep for the hard of day : did not my soule * burne for the poore ? 26. but i looked for good , & evil came : and i wayted for light , and myrknes came . 27. my bowels seethed & rested not : dayes of affliction came vpon me . 28. i walked black out of the sun : i stood vp in the church : i cryed ▪ 29. i am a brother to dragons : and a felow to estrich kind : 30 my skin vpon me is black , and my bones are brent without hoat-drought . 31 and my harp is made a mourning : and pleasant soundes be weepers voice . chap. xxxi . i made a covenant with myne eyen , not to look vpon a virgin . 2. for what were the portion of god from above : and lot of the almighty from on high ? 3. have not the vnrighteous woe : and be not ildoers rid away ? 4. will not he see vnto my wayes : and number all my passages ? 5. if i walked in vanity : and ▪ my feet hastened to guyl : 6. let god weigh me in even ballance : and let him mark my integrity . 7. if my step have turnd from the way : and my hart followed myne eyes : and any blame sticked to myne hands : 8 then let me sow , and another eat : and my ofspring be rooted out . 9 if mine hart were drawen by woman : that i waited at my neighbours doore : 10. let my wife grind to an other : & let others bow vpon her . 11 for this should be an haynous thing : and a sin * for the iudges . 12. for it is a fyre eating to destruction , which would root out all my revenues . 13. if i despised my servants cause : & my handmaids pleading with me : 14 then what should i do : when th'omnipotent stood vp : and when he did visite , what should i answer him ? 15 hath not he that made me made him in the belly ? and the same framed vs both in the wombe ? 16 if i stayd the poore from the wished : and consumed the eyes of the widow : 17 if i have eaten my morsel alone : that the fatherles ate not of the same ▪ 18. for from my youth this grew with me as a father : and from my mothers wombe i did tender it . 19 if i saw any perishing for want of clothes : and lack of covering for the poore : 20. if his loynes have not blessed me : when he felt warmth by my sheeps fleece : 21 if i listed myne hand against the orphane : when i saw my strength in the gate : 22 let my shoulder fall from the back : and let myne arme break from the cane . 23. for th'omnipotents feared woe held me : and i could not stand be●●●● his highnes . 24 ▪ if i made gold my confidence , and said to cethem , ô my hope . 25. if i ioyed that my welth grew : and that my hand found much riches . 26. if i admired the sun how it shined : and † the moon walking precious : 27 that mine hart was closly deceived : no , my hand * kissed my mouth . 28 so this had been a sinne to be judged : for i had denyed the omnipotent from above . 29 if † i rejoyced at the hurt of myne enemy , & bestird me when he found losse : 30 no , i let not my palate sinne : to wish his soule vnder a curse . 31 haue not the folk of my house sayd : ‘* ô that wee had his flesh : wee would not be satisfied . 32 the stranger lodged not in the street : i opened my doores to “ travellers . 33. have i covered my trespas as adam : hiding my ●in of a self-love . 34. for i could oppresse a great troup : & those of families to basenes , that made me shrink : that i was dumme , and went not out of doores . 35. o that i had one to heare me : behold my scope is this : that th' almighty would answer me : & the book which my adversary would write . 36 i sweare , i would beare it on my shoulder : i would tye it for crownes to me : 37. i would tell him the number of my steppes : i would come to him as a bold prince . 38 if my land cry out against me : and her furrowes weep together : 39 if i ate her strength without silver , and have grieved her owners soule : 40 then let thornes grow in stead of wheat : & darnell in steed of barley . here end the words of iob. chap. xxxii . so these three men rested from answering iob : because he was iust in his owne eyes . 2. and the anger of elihu , the sonne of baracheel the buzite of the familie of ram , was in a choler against iob : because he iustifyed himselfe above god. 3. and against his three felowes his anger was in a choler : because they found no answer , yet condemned iob. 4. yet elihu wayted to speak to iob : because they were elder then he , in dayes . 5. so elihu saw there was no answer in the mouth of the three men , and his anger was in a choler . 6. then spake elihu the sonne of baraceel the buzite : and sayd : i am young , and ye are old : therefore i reverenced , and feared to shew my mind among you . 7. for i sayd , dayes will speak : and many yeres will teach wisdome . 8. certes a spirit is in sad-man : & th' almighties breath to wise them . 9 men of not great time may be wise : as the old vnderstand the right . 10. therefore i say , hear thou me now : i also will shew my mind . 11. behold i wayted through your speach : i gave ear to your arguments : while ye searched out what to speak . 12 and vnto you i gave attendance : and lo , iob found no confuter : of you that answered his words . 13 least ye say , we have found wisdome : th'omnipotent doth tosse him , not man. 14. he hath framed no speach against me : i will not answer him by your words . 15. they shrink away , do speak no more : speaches be departed from them . 16. and i expected , til that they wold no longer speaks but they stand still , they answer no more . 17. now i will answer in my turne : also i will shew myne owne mind . 18. for i am full of words : and my bellies spirit doth presse me . 19 behold my belly is as wine that hath no vent : as new barels like to burst . 20. i will speak that i may take breath : i will open my lippes and answer . 21. look not that i regard mans person : that i respect an earthly-man . 22. for i know not how to respect : so my maker wold be my taker away . chap. xxxiii . and in sooth heare now iob my talke : and give eare to all my speaches . 2. behold now i will open my mouth : my tongue speaketh in my palat . 3. my words are th'vpright of my hart : and my lippes shall vtter knowledg purely . 4. th'omnipotents spirit hath made me : and the almighties breath hath given me life : 5. if thou canst answer , settle thy selfe before me , stand to it . 6 lo i am , as thou spakest , for th'omnipotent : i am also formed out of clay . 7. lo † my terrour shall not fright thee : nor my * hand be heavie vpon thee . 8 now thou hast spoken in myne eares , and i heard the voice of the woords : 9 i “ am cleare , without trespas : i am neat , without iniquitie . 10. lo ‘* he piketh quarels against me : † and taketh me for his enemy : 11 he * putteth my feet in the stocks : and watcheth all my pathes . 12 lo here thou art not in the right . i must tell thee : for the puissant is greater then sorowful-man . 13 wherfore doest thou strive against him : that he will not speak for all his dealings ? 14 when th'omnipotent speaketh once , or twise : ▪ man will not mark it . 15 in a dreame of a vision by night : when heavie sleep falls on weak-man : in deep-slumbring vpon the bed : 16 then he openeth the eares of weak-men : and † imprinteth why they are chastised . 17 that the earthly-man * leave of to work : and he cover pride from the humane-wight . 18 to keep back his soule from the pit : and his life from going on the dart . 19. so he chastiseth with malady on his bed : yea all his bones with a sore one . 20 so that his life abhorreth meat : and his soule the delicate food . 21 his flesh wasteth away from sight : and his bones stand out , which were not seen . 22. and his soule draweth neare to the pit : & his life to killing maladies . 23 if there be for him a messenger , a teacher one of a thowsand : to tell the earthly “‘ his rightfulnes : 24 then he will have mercy vpon him : and say : spare him ( ô killing malady , ) from descending into the pit , i haue found a ransome . 25 his flesh shal be moister then in youth : he shall returne to his fresh dayes . 26 he will pray to the puissant , & he will accept him : and he shall see his face with great ioyance : and he will restore to man his “ justice : 27 he will accompany with men and say : i sinned & wrestred the right : but ‘† it profited me nothing . 28 he saved my soule from going into the pit : that my life doth see the light . 29 lo , th'omnipotent works all this : twise , thrise with a man. 30 to stay his soule from the pit : to be lightened with the light of the living . 31 attend ô iob , listen to me : be silent , and then will i speak : 32. if thou have speach to answer me , say on , for i desire to make thee iust . 33 if thou hast nothing , listen thou to me : be silent , and i will teach thee wisedome . chap. xxxiv . furthermore elihu spake and sayd : 2 heare ô ye wise my words : and give eare ye men of knowledge . 3 for the * eare discerneth speaches , as the palate tasteth to eat . 4. let vs desire judgment for vs , know amongst vs what is the good . 5. for iob hath sayd : † i am iust : but , th'omnipotent keeps back my right . 6. for my right i must be a lyer : my stroke is sore without trespas . 7 what sage-wight is like to iob : that drinketh scornfulnes like water . 8. who goeth in company with them that work iniquity : and walketh with the sorrowful wicked men . 9. for he hath sayd , it profiteth not the humane-wight , when he would walk with god. 10 therefore sad-men of hart heare me : farre be wickednes from th'omnipotent : & vnrighteousnes from the almighty . 11 for he will repay the earthly his work : and as the way of ech one is , so will make him find it . 12 most sure is this . th'omnipotent will not doe wickedly : neither will th' almighty pervert judgement . 13 who before him looked to the earth : or who setled all the dwelt-land . 14. if he set his hart vpon one , gather his spirit and his breath vnto him : 15 all flesh would yeeld vp the ghost together : and the earthly should returne to dust . 16 now , if thou have vnderstanding , heare this : give eare vnto the voice of my speches . 17. can a foe to judgement rule well : or wilt thou cōdemnethe most iust ? 18 may one say to the king , belial ? thou wicked , to the king of nobles ? 19 who respects no person of princes : nor regards wealthy more then poore : for all be the work of his hands . 20 people † dy suddenly : & be shaken of * at midnight : and they passe away : & the mighty are taken away without hand . 21 for his eyes are vpon mans wayes : and he doth see all his goings . 22 no darknes , nor shadow of death , can hide in it workers of sinne . 23 therefore “ it is not for man ever to purpose , to enter into judgement before the omnipotent . 24 he bruseth mighty without end : & placeth others in their rowme . 25 so he looketh vnto their works : & bringeth night , and they are brought low . 26 for wicked , he maketh plentifull riddance of them : in ‘† open place of beholders . 27 because they turned back from him : & considered not all his wayes . 28 bringing on such the cry of poore : as he heares the cry of the needy . 29. when he makes rest , who can disturb ? when he hideth favour , who can behold him ? eyther for a nation , or one earthly man alone . 30 that the hypocrite do not reigne : that he take away snares from people . 31. now vnto the omnipotent , which sayth , i pardon , i wil not destroy : this should be sayd : 32 where i see not : do thou teach me : if i wrought il , i will no more . 33 shall that come from thee , which he will punish : as thou doest loth , as thou likest , where i would not ? now speak what thou thinkest . 34 sad-men of hart will speak as i : and the wise person that heares me . 35. iob doth speak without knowledge : and his speaches are without skill . 36. o my father * which art in heaven , let iob be tryed † vnto victorie : for answers of sorrowful wicked . 37 for he addes trespas to his sin : he maketh a noyse amongst vs : and against the omnipotent , he doth multiply his talking . chap. xxxv . elihu spake moreover and sayd : 2. hast thou counted this for judgement ? thou saydst , i am more iust then the omnipotent . 3 so thou saydst , what good will it do thee : what gain i clensed from my sinne ? 4 i will answer thee in speeches : and also thy fellowes with thee . 5. consider and see the heavens , and mark the skies height above thee : 6 if thou hast sinned , what canst thou work for him : & thy trespas be much , what canst thou do to him ? 7 if thou be just , what givest thou him : or what will he take from thy hand ? 8 thy ill may touch one like thy self , and thy iustice a sonne of adam . 9 for violence th' oppressed complaine : ‘* cry out for the violents arme . 10 but none say , where is the puissant : * my makers ( the eternal trinitie , ) who stirreth to praise on the night . 11 who doth “ teach vs more then the beasts of the earth : and wiseth vs above the foules of the heaven . 12 there they cry , but he answers not : concerning the wrong-doers pride . 13 so , † bad , th'omnipotent will not heare : and th' almighty regards it not . 14 so when thou sayst , thou wilt not mark it : iudge thee afore him , and wayt for him . 15 and now for missing , his anger doth visit : because iob knoweth not this great plenty . 16 but doth open his mouth in vayn : without knowledge doth vse much speach . chap. xxxvi . againe elihu held on and sayd : 2. * forbeare me a little , and i will shew the● that i have yet speaches of god : 3 i will vtter my knowledg † from far : and to him that wrought me give iustice . 4 truly my words shall not be lies : for him that “ tendreth thee soundly . 5 mark , the omnipotent is mighty , no despiser , mighty , the strength of hart : 6 he saveth not * the wickeds life : but yeeldeth † right vnto the *‘ poore . 7 he witholdeth not his eyes from the just , and placeth them with kings in throne : ‘† that they are exalted for ever . 8. and if they be bound in chaines : and be caught i● cords of anguish : 9 then he will tell them of their work : and that their trespasses reigned . 10. he will open their eares to correction : and bid that they returne from naughtŷnes : 11 and if they heare & do serve him : they shall spend their dayes in good , and their yeres in pleasures : 12 but if they will not heare : they shall passe on the spear : and yeeld the ghost without knowledge . 13 but * hypocrites in hart store wrath : they cry not ● when he corrects them . 14. their soule shall dye in their youth : and their life with fornicatours . 15. he † saveth poore in their anguish : and openeth their eare † in oppression . 16. which * hath turnd thee from distresse mouth : to largenes where is no straitnes : and that which was laid vpon thy table was full of fatnes . 17 as thou hast fulfilled the sentence of wicked , sentence and iudgement have layd hold . 18 since ire is come , look he turne thee not off by stripes : and great ransome †‘ help not away . 19. will he esteme thy *‘ noblenes : no gold nor any other thing † should be able to giue sound strength . 20. breath not “ vnto that night : for peoples passage to their place . 21 beware †‘ thou look not to sorow , to chose that : for thy affliction . 22. mark , * the omnipotent sets vp : by his strength : who can teach as he ? 23. who gave him chargeover his wayes : who can say , thou workest evil . 24 remember to magnifie his work : which the sonnes of enosh “ behold . 25. all † of adam see it : they † of enosh behold a far off . 26. lo , the omnipotentis great : but we cannot fully know that : nor find the number of his yeares . 27. he withdrawes dropping of waters : which makes rain pure through his * meteores : 28 which “ the ayre powreth , causeth to flow on †‘ many adams sonnes . 29. so if one marke his cloudes * spreadinges , the much roaring of his †‘ cabane . 30 lo , he spreads † his light vpon it : and covereth * the rootes of the sea . 31. when by them he will †‘ judge people : and give meat in abundant plenty . 32. by *‘ hands he covereth the light : and chargeth it as man doth pray . 33 declaring his favour towards him , the cattel , & also plantes . chap. xxxvii . also at this mine heart quaketh : and skippeth out of his place . 2. hearken well to the noyse of his voyce : and to the sound that cōmeth from his mouth . 3 he directeth it under the whole heaven : and his light vnto the wings of the earth . 4 after the light roareth a voice : he thundreth with the voyce of his maiesty : he will not have it to be behind , when his voice is to be heard . 5 the omnipotent thundreth wonderfully by his voice : he doeth great things which we cannot know . 6 for , to the snow he sayth , be vpon the earth ; or to showres of rayn : then showres of much great raine come . 7 that sealeth vp the hand of adams sonne , to peruse what all his workmen may * do . 8 then the beasts go into their dennes : and keep in their lodgings . 9 a tempest cōmeth from his chamber , and cold from † the fair-weather windes 10 by the breath of the omnipotent he giveth ice : & the breadth of the waters are made hard . so by clearnes he wearieth thick-vapours : he scattereth the clowdes by his light . 12 and for varieties , he turneth himself in his wise counsels , for their operatiō , for whatsoever he commaundeth them , in the face of the world , on the earth . 13. whether for a scourge , or for the earth , or for mercy , he doth cause it to come . 14. give eare vnto this ô iob , stand still , and consider the wondrous works of the omnipotent . 15 doest thou know when the puissant disposeth of them , how the light of his cloud doth shine . 16. doest thou know the peising of his thick-vapours : the miracles of the perfect in all knowledge . 17. how thy clothes are warme , ( when the land is still ) from the south . 18. couldest thou make a firmament with him of the ayer , settled as glasse molten . 19. teach vs what we should say vnto him , we cannot reason for darknes . 20 shall it be recorded vnto him when i speak : would any plead when he should be vndone ? 21. and now men cannot look vpon the light , when it is bright in the ayre : when a wind passeth and cleareth it . 22. through the north a golden cōmeth : but a terrible glorie is in the puissant . 23. the almighty , whom we cannot find out , he is huge of strength : but † of judgement and greatnes of iustice he would not afflict . 24 therefore sad-men do feare him . he respecteth no wise in heart . chap. xxxviii . then answered the eternal vnto iob , out of the whirlewind , and sayd . 2 what * a man is this , that darkneth “ counsel by words voyd of knowledg . 3. gird now thy loynes like a man , and i will question with thee : & let me see thy skill . 4. where wast thou , when i layd the foundation of the earth , tell if thou † know vnderstanding . 5. who set her measures ? for thou wilt be skilfull : or who hath stretched the line vpon it ? 6. wherevpon are her foundations sunk-fast ? or who hath cast her corner stone ? 7. when the “ morning starres reioyced together : and all the sonnes of god showted . 8 when he shut vp * the sea with doores , when it gushed out comming from the wombe . 9. when i set a cloud his garment : and obscuritie his swadling-band . 10. and brake the earth for it by my decree : and set barre and doores . 11 and said , hitherto thou shalt come , but shalt go no further : and here shal be an end for the pride of thy waves . 12 hast thou since thy dayes given the morning his charge ? and hast taught the dawning his place ? 13. to hold the winges of thé earth , that the wicked might be shaken out of it . 14 that it should be made diverse as clay to the pictured : and ',' things stand vpon it as a garment : 15. that the wicked should be restrained of their light : and the arme lift vp should be broken . 16. camest thou ever to the springes of the sea , or hast thou walked in the border of the deepe ? 17. have the gates of † death bene opened vnto thee ? or hast thou seen the gates of the shadow of death ? 18 hast thou perceived the breadth of the earth ? tell if thou knowest it all . 19. where is the way that light dwelleth ? & where is the place of darkenes ? 20. that thou mayst take it into his border , & know the pathes of his house . 21. didst * thou know , that then thou wast to be born : & the number of thy dayes to be many . 22 hast thou come † to the storehouse of snow ? or hast thou seen the storehouse of haile ? 23. which i spare vnto the time of distresse : against the day of battell and war ? 24. by what way is * light parted : and the eastwind scatterreth it self over the earth ? 25 who divided a chanel for the streames , and a way for the lightning of thunder ? 26. to raine vpon the earth where no man is : vpon the desert , where none of adam dwelleth . 27 to satisfie the wast and vast-ground : and to cause the bud of herb to spring fourth . 28 hath the raine a father , or vvho begat the misling of devv ? 29. from vvhose vvomb came the ice : and vvho begat the frost of heaven ? 30 that the waters hide themselves like a stone : and the face of the deep is fastened . 31 canst thou bind the delicacies of pleiades , or loose the bands of orion ? 32 canst thou bring forth † mazaroth in due season : canst thou lead arcturus and her children ? 33 doest thou know the rules of heaven , or canst thou set his force vpon earth ? 34 canst thou lift vp thy voice unto the clowdes : that abundance of water cover thee ? 35. canst thou send forth the lightnings , that they go , and say to thee , here we are . 36. who hath set wisdome in the reines , or who hath given the hart vnderstanding ? 37 who could make the ayre ‘† saphir-like by wisedome : or distill the barrels of the heavens ? 38. sprinkling the dust with this sprinkling , that the clods cleave together ? chap. xxxix . canst thou hunt pray for the hardy-lion : or satisfy the heird of lions whelpes ? 2 when they couch in their lodge , and tarry in their covert to lye in wait . 3 who could prepare for the raven his food : when his young ones cry vnto the omnipotent : * they wandring without meat . 4. canst thou know the time when the wild goates bring forth young : canst thou mark when hindes calve ? 5. canst thou number the monethes that they must fulfill ? canst thou know the time when they bring forth young ? 6. they lie down , they calve their young ones , & passe their travel . 7. their young ones wax strong : they grow in the fieldes : they go forth , and returne not vnto them . 8. who set the wild-asse at liberty : or who loosed the bandes of that † arad ? 9. even i , who made the plaine wildernes his house : & the barren land his dwelling . 10. he scorneth the multitude of the city : and will not heare the cry of the driver . 11 chosen places in the mountaynes are his pasture : & he will seek after every green herbe . 12. will the vnicorne do thee service : or will he abide by thy crib ? 13. canst thou bind the vnicorne for the furrow , by his cords : will he plough the valley after thee ? 14. mayst thou trust him , because his strength is great : or leave thy labour vnto him ? 15 mayst thou beleev him , that he will bring home thy corne : or gather it vnto thy barne ? 16 couldest thou give the proud wing to the peacock : or fether to the stork , and estrich ? 17. which leaveth her egges in the ground , and warmeth them in the dust : 18. and forgetteth how a foot may dash them : & the beasts of the feild may tread vpon them . 19. so hard she is to her owne young ones : as though they were not hers : & had laboured in vayn without fear . 20. because the puissant hath denyed her wisdome : & not geven her vnderstanding . 21. at what time it mounteth on high : she scornes the horse and his rider . 22. canst thou give to the horse courage ? canst thou cloth his neck with thundering ? 23. canst thou make him quake as a locust : or his proud snurting with terrour ? 24. his feet will digge in the plaine ground : he reioiceth in his strongnes : he will go fourth to meet the harnesse . 25. he mocks terrour , and shrinketh not : neither starteth back from the sword : 26. though the quiver rattle vpon him : with bright blade , with speare , with javeling . 27 with shaking & stirring he beateth vpon the earth : & will not stand still at the voyce of the trumpet . 28. of the trumpet he will say , heah , and from far will smell the battell , the thunder and shout of princes . 29. doth the hauk flee from thy wisdome , spreading the winges toward the south ? 30. mounts the eagle on high by thy mouth : or doth it make the nest on high ? 31. he dwelleth and lodgeth on a rock : in the edge of a rock , and a fortresse . 32. thence he searcheth meat , his eyes will see far off . 33. his younge † nere choke swallowing blood : and “ where carcasses be , resort they . chap. xl. moreover the eternall spake to iob , and sayd : 2. who is the pleader that will check the omnipotent ? let the reprover of the puissant speak to any on● of these thinges . 3. then iob answered the eternall , and sayd : 4. lo , i am vile , what shall i answer thee : i will lay my hand on my mouth . 5. once i spake , but i will not answer : or twise , but 〈…〉 will no more . 6. then the eternall answered iob out of the whir●● wind , and sayd : 7. gird now thy loynes like a man , and i will questio● with thee , and let me see thy skill . 8. wilt thou disanull my judgement , condemne m● that thou maiest be iust ? or hast thou an arme as the omnipotent ? canst tho● thunder with voice as he ? 10. deck thee now with gaynesse and height : & put o● glory and honour . 11. cast abroad wrath of thine anger : & behold ec 〈…〉 proud , and humble him . 12. behold ech proud , make him bow downe : be 〈…〉 wicked to dust as they stand . 13 hide them in the dust together : bind their faces i● the hid place . 14 and then i will confesse to thee , that thy right hand can save thee . 15 † behold now behemoth , which i have made wit● thee : he eateth grasse as an oxe : 16. behold now his strength is in his loynes : and his power in the navel of his belly . 17. he will make his rayle stand like a ceder : the sinewes of his stones are platted in and out as branches . 18. his bones be as barres of steel : his hard-partes as staues of iron . 19 he is the chief of the omnipotents wayes : he that ●ade him , dare joyne his sword . 20. the mountaynes do bring him fodder : where all ●he field beastes play boldly . 21 he resteth him in the shadow : in the covert of reed and fennes : 22. shade-places cover him with their shade : the riuers willowes cover him . 23 lo , he robs a river , that it hast not : he durst think ●hat iorden would gush into his mouth . 24. can men take him before his eyes : to peirce his nose with many snares ? chap xli . canst thou draw livjathan with an hook : or deep a cord into his tongue ? 2 canst thou put a rush into his nose : or bore his ●aw through with a thorne ? 3. will he make much praying to thee : or speak vnto thee tenderly ? 4. will he make a covenant with thee : that thou take him a servant for ever ? 5. wilt thou play with him as with a bird : wilt thou ●ye him for thy yonge-girles ? 6. will companies make cheare of him ? shall he be parted to marchants ? 7. wilt thou fill his skin with sharp-hookes : and his head with fishers angles ? 8 lay thyne hand vpō him : look for war : do it no more . 9. when hope of him proveth false : yea at his very sight one would be cast downe . 10. none is so hardy that dare stir him : and then who can stand before me ? 11. who gave me any thing first , that i may pay it to him againe ? whatsoever is vnder the heaven is mine . 12. i will not keepe silence , concerning his members : and speach of strength , and grace of his frame . 13 who can vncover the face of his garment ? who can come with his † double bridle ? 14. who dare open the * doores of his face ? terrour is about his teeth . 15 the strong “ shieldes have pride : he is closed with a strait seale . 16 one toucheth an other so nere , that no wind can come betwixt them . 17 ec● doth cleaue vnto his felow , hold one the other ▪ and cannot be sundred . 18. his neising maketh a light shine : and his eyes are like the † eylids of the morning . 19. out of his mouth do lampes proceed : and sparks of fyer leap of themselves . 20. from his nosetrilles issueth a smoke : as a pannes or caldrons seething . 21 his breath would set coles on fyer : & a flame issueth from his mouth . 22. in his neck doth strength alwayes lodge : and before him † daunseth carefullnes . 23 the peeces of his flesh cleave fast , hard in him , that none can be moved . 24. his hart is so hard as a stone : so hard as the nether milstone . 25 at his statelynes the mightie feare : * & of shivering purge themselves . 26. the sword of one that doth strike him , speare , dart , and javeling , will not fasten . 27. he holds iron as straw : and steell as rotten wood . 28. the “ bowes child driues him not away : the sling stones turne as chaff to him . 29. the axes are counted as chaff : and he will laugh at shaking pikes . 30. his vnderneath-places be as sharpe sheardes : he spreades the pricking in the mire . 31 he makes the deep boyle as a pot : sets the sea as a spicers kettle . 32 after him he makes the way lighten : and thinks the sea to be hoary . 33 his like are not vpon the land , which do deal without feare . 34 he despiseth all lofty things : he is king over all the wild kind . chap. xlii . then iob answered the eternall , and sayd : 2. i know thou canst do all things , and no wisdome was kept from thee . 3. what a man hath this ben , who hides counsel without knowledg ? therfore i tell , that i had not vnderstanding : wonders are aboue me : such i know not . 4 oh heare me , when i do speak : i will make petition vnto thee , & teach thou me . 5 by eare hearing i heard of thee : but now mine ey hath seen thee . 6. therefore i loth my self : and i will repent in dust & ashes . 7. now after the eternall had spoken these words vnto iob , the eternall sayd to eliphaz the themanite , i am displeased with thee , and thy two frendes : for yee haue no● spoken of me the right , as my servant iob. 8 but now take to you seaven oxen & seaven rammes : and go to my servant iob : and offer a burnt offering for your selves : and my servant iob shall pray for you . for certenly i will accept his persō , that i punish not your foolishnes : where ye have not spoken the right of me , as my servant iob. 9. so went they , eliphaz the themanite , and bildad the shuchite , sophar the naamathite , and did as the eternal spake vnto them : and the eternal accepted the person of iob. 10 and the eternal restored that which had bene taken from iob , when he had prayed for his frendes : and the eternal encreased all that iob had to double . 11 than came to him all his brethren and all his sisters , and all that had bene of his acquaintance afore : & did eat bread with him in his house : and solaced him , and comforted him , for all the harme which the eternal had brought vpon him . and they gave him ech , one lambe and one earing of gold . 12. so the eternal blessed the end of iob , more then his beginning : and he had fourtene thousand sheep , and six thousand camels , and a thousand yoke of oxen , and a thousand asses . 13. and he had seaven sonnes , and three daughters . 14 and he called the name of the first iemimah , and the name of the second cassia , & the name of the third , keren-happue . 15. and no woman-kind was found so faire as the daughters of iob in all the land : and their father gave thē inheritance among their brethren . 16. and iob lived after this , an hundred & forty yeares : and saw his children , & his childrens children , four generations . 17. and iob died aged , and full of dayes . the argument of the book of iob. iob tried of god with many and heavy sorowe 〈…〉 losse of all his cattel , children , health , is further tried of his wife & frends . she greveth him with mocking and scolding , as though all his religion was but hypocrisy ; they from god his majesti 〈…〉 and mans corruption , and iobs disturbed speac 〈…〉 would prove that eyther iob was an evil doer ; or an hypocrytes otherwise the just god would never afflict him so grevously . iob defendeth his speaches , gods iustice & his own : & sheweth th 〈…〉 commonly the godly are in this life more afflicted then the wicked : and blameth his frends of impietie in handling gods cause vniustly , & in false accusing of him . at last , elihu maketh a 〈…〉 dest agremēt : & blameth both : & teacheth iob of gods highness by his workes , shewing his eternall power and godhead : that bas 〈…〉 & blind man should not wish to plead with him . at the last , god confirmeth the same doctrine , by examples frō al his works ▪ & driveth iob first to silence : then to confession and repentance ▪ and teacheth his frends reconciliation : and restoreth iob to health : and new children , & double wealth . the argvments of each chapter . chap. 1. iob in the land of uz , aus in old pronouncing , whence ausitae , in ptol. table 4. where thema , saba , buz , & madian , and chaldaea , and minnaej be neare ; where arabie the stony held tharahs house , ismaels , keturaes , ●eare esawes ; iob being godly is tried by satan going about like a roaring lion and accusing the godly , by losse of catell and children : and still continueth in synceritie . chap. ii. iobs body is afflicted by satan with all greifs : he is mocked of his wife : visited of his frends , of esaw , ketura , buz. chap. iii. iob wisheth he never had bene borne , in merveilous vehemency of speeches : and lastly that still he feared , but now found , extreme vexation . chap. iv. eliphaz vpon iobs chiding with god , ch. 3. 19. exhorteth him to patience : and to consider gods holynes : before whom the angels be not perfect : & men in this earthly tabernacle of sorow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one dayes life : and perish almost all by ignorance of the lord , whom to know they regard not . chap. v. no holy would defend iob : whose punishment ariseth from his sin : and to god he should seek : and so find an happyer state then his first . chap. vi. iob defendeth his speaches , ch. 3. that they were nothing to his pangs : and as the wild asse would not bray nor oxe low at fodder : so would not he have done : & sheweth that he wisheth death : and cannot hope to live : and look for prosperity , by repentance : and hath integritie to defend himself , against his frends ; in prosperity , needles ; in distresse , amazed : and requireth disputation , against his speach , chap. 3. chap. vii . all mens time is short , and they naturally grone for a passage hence : and flit like a * post , pinesse , or egle to prey . one in pangs endlesse should desire death : as iob did , ch. 3. and now desireth pardon of trespas , & passage away . chap. viii . bildad holdeth iobs words of pleading innocencie but as a strong blast : that seemed to make god vnrighteous : who , as he said , kild not his children , but for their sinne : and wisheth iob repentance , so he should be happier then ever he was . ancient stories tell , that as segges can not grow without moisture , so man cannot without moisture of iust life : but his house is made a spiders webbe : or a tree over luxurious in braunches , to provoke the lord of the soile to root him out : as iobs children in their feasting by course . but seeking to god would bring prosperity . chap. ix . iob acknowledgeth gods justice , and himself a sinner : 〈…〉 god is onely wise and mighty . he maketh seas where ●ountaines were : he maketh earthquakes : cloudy , faire , and calme weather : the starres order shew his wisdome : calling vs to consider how his works are vnsearcheable : in election and reiection : in punishing or sparing : when he robbed iob by sheba & chaldy , none could stay him : or plead with him . iob , if he were iust , would not plead : but crave mercy : though for civil cariage , he knoweth no grosse trespas . but this is the sum : gods wrath in this world is vpon iust and vniust . but commonly the wicked rule countreys : who kill them that would do iustice : and iobs lyfe fled away : full of heavie cares : and now can hope for no quietnes : nor dare plead : for god would find him loth some . but wisheth leave out of greif to plead with god : because he knoweth not him self worthy of so heavie punishmentes . chap. x. iob humbly pleadeth with god of his afflictions ; and of wicked mens prosperity : and acknowledgeth gods old mercy : with petition to haue an end of this praesent sorow . chap. xi . zophar blameth iob for long vehement speach , for lying and for checking eliphaz and bildad : and for justifying of himself : deserving double punishment by gods justice . the height the depth the length the breadth , of whose counsel , none can see . ( from this speach , s. paul wisheth gods mercy in christ knowen to vs. ephe. 3. 18. 19. ) but here punishment from justice doth zophar plead : by which god would wise adams sonns being naturally dull as beasts . but iob by repentance may come to joy , otherwise while he continueth in wickednes , his hope can be but panges of soule . chap. xii . iob taketh vp all his three frends at once , for arrogancy in geving counsel : and chalengeth equall skil : and pleadeth vpon their speach , that the just is a mock , in affliction , to the welthy : and that the god of this world hath from the true god power , to prosper the wicked . beasts & fowles , plants and fish , shew god rules all : and so from him wicked rule : & no repentance of godly can find this worlds prosperitie . chap. xiii . iob repeateth the checking of his frends : as not superiours to him in wisdome : and calleth them liers : and foolish physicians , and foolish pleaders for god : and trusteth that if god would give him leave to plead without his pangs , he would frame a sufficient narration . chap. xiv . iob pleadeth of mans cōmon frailty : as a floure : ( from him moyses psal . 90. ) and confesseth all vnclean : and craveth ease of his pangs , til neare death come . a tree dying from by-rootes yeeldeth new : but man not so . as waters passe & not returne : so he , dead ariseth not : till the heauens and worlds end . rockes of mountaynes break : and tumble into rivers : which being soft , yet consume them : so would mans hope soft strokes , and consume . chap. xv. eliphaz in this second reply is vehementer then in the first : wherein he blamed iob not so , as openly wicked : nor justifying of himself . his long speaches he counteth a wind : and that he sayth , perfect & wicked god destroyeth , so all prayer to god he holdeth also destroyed : if god regard all alike . and checketh him as ch . 4. that miserable man would compare with god : before whom the angels be not perfect . and by old testemonies he would prove , that the wicked be aey full of sorow . chap. xvi . iob blameth them for often windy and vehement words : and if they had bene in his case he had otherwise solaced them . and he sheweth that his sores exceedingly passe punishment of wicked : from deep counsell of god. chap. xvii . iob continueth blame of his frends mockages : how god hath hid their hart from vnderstanding : and wisheth wiser pleaders : where god will not give such honour : and sheweth himself being just and in miserie , an example for martyrs not to shrink , apoc. 22. and blameth their smooth words how repentance can help him that is already as death . chap. xviii . bildad the second tyme blameth iobs much speach in defence of himself : and in sending the disputers to learne of beasts , ch. 12. and against iobs speach there , he giveth this rule generall , that the wicked man is ful of sorow , and nippeth iob , as one that knew not god. chap. xix . after five speaches of iobs , and so many of his felowes , tedious and teaching nothing , as he wished , chap. 6. he wisheth better argument then his afflictions to prove him one that knew not god : and now , seing they have harped still vpon the same string , he desires them to leave him rest in his errour : and sheweth his punishments extraordinary , and that he is not godlesse , but knoweth christ his incarnation and resurrection , the cause of ours to see god in christ : and he blameth his frends of badnes . chap. xx. zophar in his second reply chafeth that he was counted bad , v. 3. and could not chose but reply that the wicked ever since adam stood vpon the earth wicked were to themselves and children , highly plagued . chap xxi . iob replyeth how he desireth not to complain to mans perswasion : but hath occasion of sighing : and therfore must have leave to sigh : and biddes them merveil at his case : & not speak as of an ordinarie , that speach of repentance might help him . and to confute zophar , he replyeth , that wicked and their issue commonly prosper . or if yssue doth not : the wicked litle careth but for himself . and in this sort theyr counsel is in vain . chap. xxii . eliphaz now the third tyme cōmeth nere iob : that he should not look for familiaritie with god : to think that he would regard his teaching : or ioy that he pleaded iustice : or punish him for being religious . and chargeth him of open trespasse : that therevpon punishment cometh : as generally vpon all wicked in noes flood : to all the old world : and biddeth him in the world now , where yet fyre consumeth not the wicked remnant , seek vnto god : and he shall have a golden life : and as iust noe save the vnjust . chap. xxiii . iob greived that his frends complaine of his desire to plead with god ; and blame his cariage : still standeth to his defence : and lamenteth that he cannot : and merveileth that he neither dyed quickly , nor hath ease of calamity . chap. xxiiii . god hideth his iudgmēts : that even prophets cannot see them . wicked often prosper : often never haue good day . chap. xxv . bildad the third time replyeth that the terrour of god is high to his very angels : and thereby peace is on high . and gods light is too bright for man to abide : whereto starres to him be not cleare : lesse sorowfull man. chap. xxvi . iob mocketh him for telling playn knowen things : & telleth from the sea bottom and deep earth , the furthest from heaven , gods works : and from the earth 's set in the middes , and mountaynes quakes , & clouds not broken , & sea shore not overflowen , & starres beauty , & livjathans greatnes , that all these passe mans reach : that bildads arguments should not hinder iob. chap. xxvii . iob still protesteth his innocency : and that he could not hope of good pleading before god if he were wicked . for the wicked when god entreth into judgement come to horrible ruine . but that is hid from vs : how he measureth judgement times . chap. xxviii . god teacheth men to find mines of silver and gold , & to refine it : and to make iron and brasse of stone : and to find the limit of all hid things : and precious stones deeply hid : and how of small springs deep rivers flow : and how the earth above beareth meat , brimston and saphir vnderneath : where foules and wild beasts could see nothing : so he changeth rocks at the root : and maketh rivers : and bringeth every precious thing to light . but gods wisdom for dealing with men cannot be foun 〈…〉 out among the living here : the deep sea expresseth it n 〈…〉 no mettalls nor precious stones match it : the living on t 〈…〉 earth and fowles expresse it not : though they shew mu 〈…〉 of gods providence . the earth in the sea bottom , when live things be not , and which seemeth as cast off , the 〈…〉 have not similitudes of this : but god onely : who in h 〈…〉 meteores plainly sheweth his wisdome vnserchable : and sayd to adam , mark , the feare of adonaj is wisdome , and to flee from evill is vnderstanding . chap. xxix . iob wisheth his former happines restored : and sheweth all his duties to god and men . chap. xxx . but now the vilest violate iob , flowing on him as rive 〈…〉 breaking the stank : and gods hand hath made him miserable . chap. xxxi . to all sortes he shewed goodnes : maydes , wife , man 〈…〉 servants , vvidowes , naked , orphanes : worshipped no starrs ▪ nor gold , ephe. 5. 5. loved his enemy , was hospital , confessed his imperfections , payd for the land he tilled : and wisheth curse if this were not so . chap. xxxii . elihu seing iob silent and his three frendes : was offended at iobs comparing in justice to plead with god ; and with his frends for concluding that iob was wicked , because god afflicted him : sheweth hovv gods spirit biddeth him speak vvithout respect of person . chap. xxxiii . he replyeth to particular vvords of iobs , wishing to dispute with god as man doth with man. he will speak right : ● creature that iob may abide . this he reproveth : vers . 9. i am pure without sinne : ch. 9. 21. & 16. 17. & 29. 14. and ● . 10. he picketh quarrels with me : and boldeth me as his enemy . ch. 14. 13. & 13. 24. & 19. 11. and v. 11. he layeth my feet ●n the stocks : and watcheth all my wayes , ch. 13. 27. to this ●e sayth : god is too great for man to call to accompt for all his wayes . god doth by visions and sicknes warne men : which warning if they take , they are restored . and he as●eth iob what he can say to this , and iob is silent . chap. xxxiv . elihu , vpon iobs silence repeateth his speaches : and sheweth their absurdities . iob sayd , i am iust , and god hath kept away iustice from me : should i lye against myne own cause : ●y plague is deadly without my sin : ch. 13. 18 , & 23. 10. & 27. 2. & 6. 4. gods just nature which rewardeth every man according to his doing , will not abide this : who might as in noes flood call all to judgement at once . and ●f god were not just , how could he governe the world ? ( gen. 18. rom. 3. ) now he still destroyeth the froward , and the humble penitent he restoreth : and he prayeth god to testify that , by his owne judgement . chap. xxxv . iobs justice or sin cannot reach to help or hurt to god : the height of the heavens might teach that . oppressed cry : but faithles in vain : more , proude contemners , who sayd , god will not regard : now because neyther gods justice vpon all , nor his pacience is regarded , god is angry with iob. chap. xxxvi . elihu sheweth iob of gods power & tendering of his creature , of his judgements , and mercies : and biddeth iob apply himself accordingly , considering gods judgement , politicall and physicall , in the meteores . chap. xxxvii . thunder , lightening , snow , rain , ice , sayre weather shew power and mercy towards man : that he afflicteth not , but provoked : that the world may be governed i● order . chap. xxxviii . god sheweth iobs shortnes in vvisdome , to plead i● gods causes : by the earth , how it stands , vvhich thing● the angels the first with the heavens admired : by the sea how the shores keep it in : by night and day , hovv they have limits : by the bottom of the sea , and parts that see● cast off : by snow and haile , for gods judgements : by lightening and great rain ; by lesser , and dew ; by ice , and frost● by the starres for all seasons , by their operation vpon the earth : by planting wisedome in mans soule : by making the clovvdes saphirlike : by calling the raine to fall out of them , to clod the earth . that which may be knowen of god , his eternall power and godhead , wisdome may hence see to be vnsearchable . chap. xxxix . the beasts and fowles on the earth and ayer , cal iob to see weaknes of judgement . as how the lions in the 〈…〉 dennes have beasts to come neare to be caught : and how the ravens forgetfull and foule kindes breed . the wil 〈…〉 goat among beasts in the high rocks keep their young fr●● being taken : and hindes hide cunningly their faons . th 〈…〉 wild beast , the wild asse , hath also a strange course : and the vnicorne or indians asse , a straungier . again in foules the peacock hath a proud feather : the curlew , a flighty : the estrich a brave : a braue hath the estrich , the dull of vnderstanding : which leaveth her egges in the sand : not thinking whether beastes tread them : yet by gods providence they breed , to passe the horse with legges and wing : also the horse sheweth gods power by his boldnes in snurting : & digging the ground and desire to fight . also gods wisdome passeth mans reach , in the hauks change to south and north : and in the egles wit to nest on the tooth of a rock , and in sharpe sight to find prey : ( a pattern for the godly to search where christ may be found . and none but of sharpe sight wil be cheif guides herein . ) chap. xl. iob not knowing gods counsel in these visible things , should not plead with god for justice . now for gods power , as elihu shewed it in taming the proude , ch. 34. 24. &c. so god doth after long pacience : to shew his power and justice vpon vessels of wrath bent to destruction : and who is he that will plead with god : who cannot speak to this . of the elephant . the elephant sheweth gods power : not a devouring beast : but fed with grasse like the oxe : what strength is in his loynes ? what force in the navel of his belly ? his yard is like the ceder : the nerves of his stones , like the branches of a tree : his bones and ioynts as iron & steel : god can tame him , who made him a strong one : and quiet to ly among willowes : : and heavie great wight : yet not by force will pierce his snorte . and thus the power of god passeth mans reach in a quiet dryland beast . chap. xli . the whale in the sea sheweth that they curse their da● that course him : and dionysius the greek geographer , borne neare iobs countrey , at teredon on the persia● gulph , remembranceth vvhales hunting there : and poetically , how they svvallovvship and all . if none dare medle vvith a fish in vvatery not hard earth breed : vvho dare compare vvith god : for iobs afflictions : ( or as s. paul citeth this place : for election , or rejection , rom. 9. & 11. ) vvho first could give to god : that he should be bound to repay them . iob the godlyest could not plead : but must stand to gods mercy . all that is vnder heaven is gods , & satans fall and all are from him , and by him , and for him ▪ he praedestined them not : that is , he furthered not their meanes : but gaue infinite arguments of better advisement : but set them to anger : leaving them vnsearchably to rebellion . of the whale . a description of the whales nature , for a waterie creature , to teach all of gods power : ( yea and of the god of this world , satan , by gods iust judgment : as the lxx here allude : ) 1. an huck will not dravv him : 2. a cord cannot be put in his tongue , 3. no rush in his nose , 4. no thorne shall perse his chekes . he vvill not be taken vvith sharpe pickes in skin or head : they are deceived vvho think to take him : and vvill not tvvise fight : but curse their day . who can bring him out of the sea : and take avvay the vvaters , the garment that covereth him . who dare medle vvith the iavves of his face vvith a snaffuld : his teeth be terrible : his skales one continued matter : his snurting maketh a light : his eyes be great , as the mornings : his eyes sends forth , torches , vvith sparkles of leaping fyre : and all terribles of a creature is in him . mans weapons hurt him not : and he despiseth all , all of the earth : which should be stronger by mans esteeme then the sea : as all other fish be weake● then beasts . but god would have his will to rule and over-rule his meanes : that his will might be knowen the ground of all : who will suffer no pleading for his dealings full of power , and justice , & mercy in christ : as iob told , chap. 19. chap. xlii . iob repenteth , and his fellowes : and sacrifice in christ pleaseth god : and iob is double happy . iob . brovght on to familiar dialogue and paraphrase for easier entendement . to which if any reqvire fvrther resolution , qvaestions vpon their dovbts shalbe added . by hvgh brovghton . of iob brought into dialogue : for our familiar speach . the case of iob , that he the godliest in the world should be most afflicted , would not be vnderstood of the children of this world : but that was to teach that the world of soules was the world of reward : as abrahā isaac & iacob lived here in a peregrinatiō : looking for the heavēly citie , which god praepared for them in that part of haides , luc. 16. which was the kingdome of heaven , as chrysostome speaketh vpon 2 cor. hom. 6. although the outward doctrine of the law had not perfection , god providing somewhat better for vs , that they should not have perfection in this world without vs : yet for perfect comprehending of christ , by spirit of prophecy and plenty of grace , they far passed vs. in iob god would revive abrahams case : before the law was geven : which taught dull israel , by outward blessings closly after spech of all such , how he would have his tabernacle amongst them , levit. 26. 10. that when the earthly house of tabernacle should be dissolued , they should have a building from god , not made with hands , everlasting in the heavens . but worldlings , who all as the serpent go vpon the belly , would not vnderstand this . therefore iob is a rare example : who in most high calamityes , wished to be with god. prophane would scoph this pleading . therefore god penned the book in such a style as sadducees & epicures should not care to vnderstand it . and of my selfe i wil say , that the tongue , in proprietie and trop●● and sequeles of arguments , hath ben hard● to me , then all the rest of the bible . that he may be softer to others , i have made a translation with great paynes and the be● circumspection that i could . moreover i have brought the disputers spech , in termes hard and short , vnto a softer & larger veine : bringing the best examples at large to enlarge sentences . as targum ierusalemy cited to generall sentences particular exāples , & sometime later then iobs time , as a paraphra●● might do : so when i make them prophets , to speak of latt● times then their owne : i speak it as my owne paraphrase . the settling of arguments : to what verse of the formers speach , replyers do speake : that i studied to expresse clearly : and all har● phrases . my desire was to have had the ebrew text joyned to the english , with rabbine commentary for their tongue : saving iob. 10. where the incarnation and resurrection passeth iew● moderne faith : for the bare tongue , my desire was to force our enemies the thalmudiques to speak for vs : but i could fin● no cunning and ready hebrew printers vnlesse i had gone to basil . to print the whole bible in the originall and my english , i would have done it : vpon allowance & expected recompence . but i might not be at so great charges for one little book . besides this dialogue : i have before added sundry helpes : short not●● in the chapters , large abridgementes and arguments of every chapter , & here a description of the disputers story , how they belong to abrahams kindred . to a plain book i would not have done so : but for this of vnspeakable difficulty it will not be tedious : as the disputers themselves infinitely rowle one stone : the rest , all save elihu : that iob is wicked : yet by repentance may be sure of gods grace : and , that still the wicked be punished : and the strangely punished , be so far in wikednes . iob as often defendeth his integrity : and that he cannot be ever better then he was : and therefore would gladly know the reason of his afflictiō . as they often repeat their discourse , so the cōmenter might . when this is abroad , if my readers think it not plain enough : questions vpon difficulties remayning shall come forth , if god will. so i have made two cōmentaries vpō●poc . one curt , that the hearer may soon see the tenour of the ●ork : the other larger , shewing by what mispolicy and mistudy , the city of quirinus came to be so great . when those books be printed : i would bring in dialogue some demaunding of matters which breed hardnes . dialogues haue brevity : and therefore plato the learned contrived his matters into dialogues . but now let the reader turne his mynd from me , vnto iob. the speaches in iob brovght to a short summe , shewing at which the replyers aime . chap. 3. iob . lost be the day wherein i was borne : i had forty tounges , i could not sufficienth curse it . for before my meat my sighing● come : and my roaring gush like waters . ● had small ease in heart , when sheba took m● oxen and asses : no quietnes , when cald●● ans toke my camels : and both kild my men . so whe● fyer from heaven brent my sheepe : and wind feld th● house vpon my children . in this i had grief enough . y●● all this while i blessed god : that gave and took away : but now that i am stroken with boyles frō the sole of my foo● to the top of my head , i cannot sufficiētly curse my dayes ▪ now i have in my siknes an vntolerable vexation . chap : 4. and 5. eliphaz . may i speak my mind ? thou hast comforted many others in sorow : thy religion knoweth the right way of hope in gods mercy : and thou knowest how to make thy ways right , by seeking vnto god. v. 6. but no● thou art thy self touched , thou art most vnpatient . rem●ber that no innocent perisheth : but they that reap m●sery , have plowed sorrow : and by the blast of gods anger they consume : mighty tyrants like lyons , as emi●● and zamzūmim are come to nothing : and ismael hat● had tvvelve dukedomes in cush or abyssinj , ( as th● ma is one , our neighbour : ) and droven out mighty l●ons . and esaw my ancester hath broken lyo● teeth in seyr : and yee of ketura the children of the east have drouen cush further south : & have dukedomes : as madian thy ancester : & medan : & shuach , or sychaeus , of whom bildad cometh : and sheba that took iobs oxen & asses : forgetting the kinred of abraham : and when we plow sorow , we reap miserie : yea the richest of abrahams sonnes : when we play the tyrants : as at this time israel in egypt , see pharoh kill their children , because none forsake pharaohs idols . i will spare to blame iob of tyrāny as a lyon : though he be lord chief iustice in aus land : yet i would desire him to consider mans common corruption , and how the very angels haue not perfection before god : much lesse our soules that dwell in this earthly tabernacle : of one dayes life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of greeks : beaten to powder as mothes : and all their excellency of learning and eloquence cometh to nothing , and their thoughts perish , when they die : and they perish for ever , vnlesse god be their guid : as the most part of edom my father leave god : though he pittied some of my fathers house . madiā thy ancester gave goodly names to his sonns to teach them godlines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enoch dedicate thy self to god : be a new enoch : and walk vvith god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know the father which is in heaven : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know god : ( i think he is thy father , ô iob. ) the first of these tell we are in darknes , and be but dust : and i had a dreame from god , v. 12. &c. which taught me the same that madians childrens names warne them : though many now worship baal peor . these matters should humble thee from such invectives against god. no holy will like of thy dealing : such chasing killeth the evill fool . i have seen the evill fool prosper : and ●● children come to nothing : and wild arabians rob him ●● all . misery doth not spring from the earth : but from man wickednes , which as sparkles , breaketh out . therefore ●● would wish thee not to invey against god : who is vnspeakable in mercy : as his workes , specially the raine , in o● dry arabia sheweth . subtile contemners , as hypocrites and inventers of false religion , he will defeat : that in the● high day prosperity they shall come to nothing , to darknes of night . but the poore he will save from the sword of the strong wild arabian : from their conspiracie : such as the caldaeans and sabeans made to spoile in one day yea the poor in spirit shall find confidence and it is great token of gods favour to be chastised : for him tha● can seek to god. for as he striketh , he can heale . after six afflictions he can succour thee ; after losse of children of sheep , of camels , of oxen , of asses , of familie : after all this he can so deale that harme shall not fasten vpon thee . though thou hast lost thy oxen for tillage , in hunger he can save thee from death : as thy mony is not take away : and in war from sabeanes and chaldeans : that they make amendes for thy oxen , camels , and asse . from all conspiring to spoile thou shalt be safe . for stony harted shal be at peace with thee : and the vvild savage arabians . thou shalt be wealthy , and have many children : and live long , notwithstanding this great sickne● i haue seen the like : and from things past can judge vvh● vvilbe to come . chap. 6. and 7. iob. am i evill that so complayn ( through ch. 3. ) w●●● such streams of greivous speaches ? oh that my calamiti●●vere vveighed : & my complaint : so my vvordes should be seen to come short . for vvhen the arrovves of the almighty are in me , and there venome drinketh vp my spirit , & the terrours of the puissant camp against me ; should i not vvish the day of my birth never to haue bene : or that darknes and shadovv of death should stayn it : and clowdinesse dwell vpon it : and svvartnes of day make it terrible ? do you think that i vvould thus complain without iust occasion . a beast wild or tame would not doe so . doth the wild asse bray at the grasse : or the ox lovv at his fodder : when they vvant nothing ? your speach is vnsavory , vvithout salt of reason : and hath no more tast then the vvhite of the yolk : and complayning in greif , is as salt to the vnsavory vvhite of an egge . strangulat inclusus dolor , atque cor aestuat intus : cogitur & vires multiplicare suas . i vvould haue lothed to touch in an other , such sores as novv are in my flesh . therefore i cursed the day and night of my birth and conception . and novv again , i say : ô that god vvould make an end of me : though i parch in payn , i should find comfort : if i knevv i should soon dy . i am sure i shall goe to eternall joy : for i kept not close the vvordes of the most holy : but as my father abraham , i shewed my hope of the world to come . now where eliphaz saith , i shall come in lusty old age to the grave : what hope can i have that way : or of what sort can my end be : that i should prolong my life ? am i of stone or of steel , to abide long in this parching : but where ye would perswade me , that for lyonlike tyranny i am punished , or for sowing sorovves to reap miserie , and to haue sorovves for coales of sin , vvhose sparkles flee out vp : i haue my defence against such : vvhose mercy is molten tovvards the neighbour : and he leaveth the feare of the almighty . my brethren are like the rivers of our arabia , which i● winter are black by ice , and deep , when men want not water : but when heat cōmeth , be dryed vp and come to nothing . the passingers of thema , the ismaelites our neighbours , and of sheba , that robbed me of my oxen , ( wh●●● i name to teach posteritie of what uz land i am , not o● edoms , but of nachors , as the chaldeans are on the ea●● neate : ) these men come for water , and find none : and art ashamed of their hope : so ye are become like that , come to nothing : yee see parching affliction and ye are at your wittes end . you need not to feare : i request no money help , to ransome me from some wild arabians , or any strong hand : but touching my complaint , ch. 3. let me vnderstand wherein i haue erred : nay right vvill never be reproved : and what can ye soundly blame ? you think to reprove words , that i curse my night of conception & day of birth . and whereas i am past hope for this world , and would joy for the grave , ye think my words to be but a● wind : ye lay a snare to overthrow me : while ye would perswade me not to stick to my former integritie . be of an other mind : obiect no vvickednes : be thou my soule of an other mynd still . is there any wickednes in my tongue : for my vehement complaint , ch. 3. cannot my palate declare all kind of sorrowes : more then the boiles which you see ? all men by natures course haue an end of lifes toyle : as a servāt of his dayes work : but i haue most joyles moneths and nights , of sorow : that when i lay me downe , i would fayne see the morning . my flesh is lothsome : that i am past hope of long life : my dayes are spent : my life is but a blast : i can hope for no more pleasures : i slit away as in the twinkling of an ey : i go to the grave as a fading cloud : therfore as ch. 3. i will not spare my mouth : but i will sigh vnto god in the bitternes of my soule : that i am kept in prison with boyles : and i would not live : pitie me frō this visitation , euery moment : leave me for a breathing while : i have sinned , as the hart of man is onely wicked all the day : and what can i do vnto thee , ô thou watcher of men , that every sinne receiveth recompence : that thou hast made me thy mark : that i am a burden vnto my self . o that thou wouldest so pardon my sin , as i ly now in the dust to be pitied of the keeper of men : that thou wouldest make a short end of my sorrowes : and lay me in my grave . chap. viii . bildad . how long wilt thou talk in this sort : that wee may as thou speakest , ch. 6. 26. hold the termes of the forlorne a wind ? is god vnjust who sheweth anger ? far be that : so how could god rule the world ? rom. 3. gen. 18. take an example by thine owne children : as thy children have sinned against him , in their continuall feasting : so he hath sent them into the hand of their trespas . by their example look to thy self . if thou would craue for pittie at the almighty , and become vpright : thou shouldest be happier & ritcher then ever thou wast . enquire of the former age : and the age of their fathers : for we are but of yesterday , and have no experience : as our dayes are but a shadow : ancient examples since god scattered noes sonns , and how for wickednes one is over-run of an other , such remembrance of ancient dayes , such marking the yeares of all ages , will teach sound judgement . as segges can not grow without water , but soon withereth and is cut off : so they vvho have not the dew of grace to remembe 〈…〉 god : soon perish . nērod was a lusty hunter : & set vp kingdoms : but soon sems house in elā vvas emperour : & 〈…〉 med the chananeans brother , vvho vvhen their sinnes 〈…〉 ripe , shal be vvholly given to our israels house . of nacho 〈…〉 elihu his father , for abrahās sake tvvelve nations settle 〈…〉 the hart of cush : of ismael , as many : of esavv , more duke doms : vvho drive cush further off . and because abrahā 〈…〉 after mariage with ketura our grandmother , left religiō i 〈…〉 our families , we haue prospered : that tyrus king take 〈…〉 the name sychaeus from our father : as glad to honour o 〈…〉 houses . now they whom our fathers drove avvay : wāting moisture of grace , dryed vp as rushes vvithout mire : the favour of god in christ , is as devv vpon grasse : and the wicked , as rushes vvithout vvater . chanaan novv buildeth cities full strong , to defeat the promise to abraham : b 〈…〉 his building shal be a spiders house : he shall leane vpo 〈…〉 it , but it shall not stand . pharaohs daughter took vp lately an infant of israel cast into the vvaters , and meanet 〈…〉 to make him king : and calleth him , taken out of the water : vvhen he shal be 80. yeares old : then shal be 400 yeares to our brother isaaks affliction . then god vvill revenge chams land : and chanaan : juicefull novv afore sunn 〈…〉 parching : and his suckers sprout over his orchyard . b 〈…〉 vvhen the sun shall root him out of his place : then he vvi 〈…〉 flee to lybia : and thence to the iland ierne : and in chanaan he shal be seen no more . but from the ground others vvill grovv : our brethren of israel . lo , the omnipotent vvill not loth the perfect , nor mainteyne the hand of the mischeivous chaldeans & sabeans that robbed thee : for the tent of the vvicked shall come to nought . chap. 9. & 10. iob. i knovv that i must seek to god for mercy : as i confessed , chap. 7. vers . 20. and 21. every mouth must be stopped : and no flesh can be justifyed before god. if he will plead with a man : he cannot answer him to one thing of a thousand : as he is wise in hart , & mighty in strength : ●o defeat the subtile in their purposes , that their hands bring nothing soundly to passe . and all that which may be known of him , appeareth in his creation . his might appeareth in removing mountaines to be seas , & making ilands of a continent : as in cittim land : the iland flaming with brimstone , called three mountained trinacria , was joyned to the near continent . and rhegium beareth ●ame of breaking the ground . he makes the earth to quake : that the mountaynes , the pillars of it tremble : he cloudeth the sun , to be no more seen then if it were not risen , & sealeth vp the starres : that they cannot be seen of certen dayes , when he will make a tempest ( as act. 27. ) againe he spreadeth the heavens , which in tempest , were rowled vp as a book , not to be looked vpon : and he walketh vpon the high waves of the sea : and when god shal be manifested in the flesh , and prove himselfe to be god by the miracles of the spirit , he will darken the sun at noon day , and walk vpon the waves of the sea . his eternal power and goodlynes appeareth in the clustered starres : for all seasons : in the bandes of orion , for wintery weather , and for delicacies in pleiades : he doth great things ( as eliphaz spake ) vnsearchable : and wonderful without number : specially in election , & rejection . now keturaes sonns , & some of esaw , and elihu , & others of arā , as bosor his house , hold truth in part : & none of israel forsake the idols of egypt . we shall soon fall : and israel shall in chanaan tye satan for a thowsand yeares . and then shall israel be cast off : & lapheth dwell in the ten 〈…〉 of sem. so vnsearchable are his wayes . now when h 〈…〉 passed in his judgement over me , i cannot perceive hi 〈…〉 counsell : when he taketh all away , who can make him 〈…〉 store : or enter an action against him : and say vnto hi 〈…〉 what doest thou ? dan. 4. when the puissant will not sta 〈…〉 his hand , proud helpers can do the afflicted no good . a 〈…〉 all my confederates could not helpe me against the sab 〈…〉 ans , and chaldaeans : but all lost hart , and durst not sti 〈…〉 if i were just , i would crave pittie : if i cry , i can hardly b 〈…〉 lee●● that he will answer me . he will bruse me with tempest , so that none can blame him . as for iudgement who can be my pleader ? if i wil be perfect , myne own mouth shall cōdemne me : if i be vpright , i know not mi 〈…〉 owne soule : but that great impiety lurketh hid : but this know , i am weary of my life : this is vniform : the perfe 〈…〉 in mans judgement , and the wicked doth he consume : 〈…〉 mocketh at the scourge of the innocent . the earth is give 〈…〉 to the hand of the wicked : which over-rule them that d 〈…〉 right . and yet none can haue any authoritie , vnles 〈…〉 be given him from god. so my dayes are fled : and i a 〈…〉 full of sorow : and if i would forget my sighing , ch. 3. 〈…〉 know god will not cleare me : i shal be holden as wicked now then , why should i labour in vayne , by repentan 〈…〉 to hope for any goodnes . bildad exhorteth me to b 〈…〉 blamelesse and vpright . ch. 8. vers . 6. if i wash my self i 〈…〉 snow , in snow water , dye must i quickly : & thou wilt d ee 〈…〉 me in the grave naked : as though my clothes loathed m 〈…〉 if the high god would take from my basenes his rod : that his terrour fright me no more : i would then speak and not feare him : for i am not such with my self as my calamities make you think . ye find great fault with my complaint , ch. 3. still i tell you , my soule is weary of my life : when i leave my sighing for my self : therefore i will say vnto the puissant : condemne me not : let me know wherefore thou pleadest with me . i am the vvork of thyne hands , vvhy shouldest thou loath me : and shine vpon the counsell of these troublesome pleaders . thou art not as a man that needest yeares , as ch. 8. 8. 9. 10. or tryall : vvhere thou knovvest the hart . thou knovvest that i am not vvicked : and yet i am plagued , past all mans help . consider thy goodnes in my frame of body : and joyning of soule : and looking to me : to plague me , vpon sin . which novv is come to the highest , that i vvish i never had bene : ease my payne , seing i shall shortly die . chap. xi . zophar . thou hast vsed much speach , chap. 3. eliphaz blamed that : ch. 5. thou doest answer , ch. 6. that thy complaint is lesse then the sorrowes vndeserved . and thou doest mock , ch. 6. that thy frends are like the rivers in our dry arabia : full , when men need not rivers , in vvinter : in summer . dryed vp . &c. all ch. 6. and thou wilt say to the puissant , condemne me not : doth it please thee to oppresse ? ch. 10. 3. and , thou knovvest that i am not vvicked : v. 7. and thou art not such vvith thy self ; as gods scourges argue , and the advise from eliphaz and bildad . thou vvouldest fayne plead vvith god : as a man doth with man. ch. 9. 3 3. and would take his rod from the 〈…〉 that thou shouldest not be frighted : so now truely i vv 〈…〉 that the puissant vvould speak , and open his lipps vvith thee : that thou shouldest haue double by justice : & know that the puissant vvil call thee to account , for thine iniquity . canst thou find out the depth of the puissant ? 〈…〉 depth of ritches of the knowledge and vvisdome of go 〈…〉 how vnserchable are his judgements and his vvayes p 〈…〉 finding out ! the translaters commentary . before the flood , wh 〈…〉 they dispised the fathers , he did let them run to the destruction of the deluge : he gave over the builders of babel for worship to starres , that even sems house in ioc 〈…〉 tan hath perished more by millions of parts then cha 〈…〉 despising despising noe , sē , arphaxad , sala , eber , all ali 〈…〉 stil warning them . the east indians come of them : as io 〈…〉 tans sonnes names shew : famous in greeks , by names remayning in cities , rivers , mountaynes . and the west co 〈…〉 of them : as the passage betwixt is very narrow . and me 〈…〉 from the west could not so passe over the broad ocean ▪ abraham is called to revive the world : the sonnes of abraham will fall away : and yet be zealous in the law : to give warrant to the apostles for all that they speak , plain warrant : but for the mysterie hid of long time : that god i● christ will reconcile the world vnto himself . and here cōmeth a new mysterie : that the city which crucified christ , shal be extolled by satans sleight , to overthrow the gospell : because men love not the truth : and when reformation cōmeth , yet wicked archbishops over-ruling cōmon lawes : and other creatures of the king of locusts , will still plague in the ends of the earth : where christ hath his chief possession . novv gods vvayes be vnsearchable in these dealings . when the gospel vvas confirmed : if princes and all sorts had dayly read it : all had held the truth : but as they disdayned that paynes , god gave them over to imbrace deceit : that many are called : and fevv be saved . the height , the depth , the length , the breadth , of gods counsel is vnsearchable . this should be our work , to bow our knees vnto the father of our lord iesus christ : that ▪ we may comprehend the breadth and length , the depth and height : and know the love of christ vvhich passeth knowledge . iob will flee to this . ch. 19. returne to zophar . if god passe through the vvorld , to give over men to satan in blindnes , or conquerour to be servant ; or keepe them in assemblies , to continue religion , or policy : vvho can stay him ? in punishment most vve feele him . because he knoweth men aey dying to be nothing vvorth : and seing sin , should not he mark it : that vayn man should have an vnderstanding hart . for as god told abraham of our ismael , that he should be a wild asse : so we are all : & thou , i gesse , by many mothers art of ismael , as israel of chanaan : we wild asses must be tamed , by gods hand : seing men cannot tame vs. now i will tell thee , as eliphaz did , chap. 4. that the just perish not : neither come the vpright to ruine : ( chaldy paraphrast , ch. 4. 7. ) the just , as abraham , isaac , and iacob , perish not : but the wicked nation of the deluge perished . so ismael and his children , as lions and lionceaux , given to spoiling , haue their teeth puld out . as each was borne the foale of a wild asse : i as eliphaz , ch. 5. 8. would vvish that thou seek vnto god : so sinning no more , thou shouldest have great prosper●●● this rule is generall : that the eyes of the wicked sha●● fayle : and their refuge all be forlorne : and their hope nought but pangs of soule . chap. 12. iob. out of doubt wisdome must dye with you . b●● i am not inferiour to you . and who cannot speak suc● things as these : that god is high , and invisible , & god onely wise : ● tim ▪ ● ▪ & men cannot search out , his wayes ▪ take this proposition : a mockage to his neighbour sh●●● the perfect just be : vvho prayeth vnto god , and he 〈◊〉 heare him : a base lamp to the thoughts of the vvealthy and for calamitie a contempt to the shining state of the prosperous is he that is neare ▪ to tottering of feet . the just perisheth in his justice : and the wicked prospereth 〈◊〉 his vvickednes : to shevv that this vvorld is the vvorld 〈◊〉 tryall : and the vvorld of soules is the vvorld of revvard eliphaz sayd : the roaring of the renting lion , and th● voice of the feirce shachal shall come to nothing . and bildad sayd : as segges cannot grovv vvithout mire : such is the gladnes of the vvicked , that hath not moisture of grace . and zophar said this as a generall rule : tha● the ey of the vvicked shall fayle : and their refuge all be forlorne . i ansvvered bildad , that the earth is given commonly all to the hands of the vvicked : the vvicked be the pakidim : vvho condemne all that vvould do good to their state : and cover their faces : as vnvvorthy to see light : so vvill they do to the sonne of god : vvhen in the flesh he cōmeth to give light to the vvorld . among beasts , fowls , trees , fish , the strongest oppresseth the inferiour . and vvho can deny , but god ruleth in all varieties . ye speak at randone . but cannot mine eare discerne speaches , as the palat tasteth it meat . elihu vvill confesse thus much : chap. 34. ye bid me look to former ages : vvhen they lived long : ch. 8. 9. is the vvisdome in the aged ? the foolish builders of babylon vvere of long life : but short in vvisdome . god hath vvisedome and mightynes , counsell and vnderstanding are his . if he pull dovvne the tovver , gen. 11. it vvill not be built : if he shut one vp in prison , as pharaohs baker : he cannot be set free : if he vvith hould the vvaters , for mercy to noe. gen. 8. they dry vp . when he sent them forth , gen. 7. they overvvhelmed the earth . for him and by him and from him are deceivers & deceived . because they knovving god by his vvorks , do not honour him as god : he shuttes them vp to a bad mind : and although he putteth not vvickednes in their hart : yet that vvhich they have , he ruleth to his counsel : pharaoh vvould destroy israel : god turned him from the right vvay to that : vvhich had ben to kill the fathers : that he set to kill some children : esavv vvould kill iacob : god suffred him not to think of presēt murder : but vvhen his father should be dead : and vvhen vvith 400 men he came against him , he bridled him . all states he ruleth vp and dovvn : and the rulers vvhich prosper are vvicked : and one vvicked plagueth an other . he bringeth counsellers to badnes : and judges vnto stark madnes . such they vvere in enos age : vvhen corruption sprang , in stead of calling vpon the name of god. the rulers or judges of families being prophane , hating god that looked vnto all things , and required to be regarded in all things : they hated him , as curious and full of busines : and vvorshipped starres : & the creature , not the creator . for the vvickednes of their hart : he shut vp the rulers of many families , called counsellers and judges into madnes . the band of kings he maketh loose : when the kings 〈…〉 chanaan gen. 14. did cast of the yoke of cedarlaomer : 〈…〉 bringeth dukes to be a spoile : and overturneth the mighty . as to kedarlaomer the raphaim , and zuzim , & a●●mim , and the aemorites . so he powreth basenes vpo● nobles , psal . 107. and weakeneth the sway of veheme●● ▪ he bereaveth eloquent speakers of lip : and taketh reaso● from bishops : as from pharaoh & his counsellers , to ma●● israel a bush burning but not consumed : and pricks 〈…〉 egypt in the end . exod. 1. act. 7. he revealeth d 〈…〉 things out of darknes : and bringeth to light the shado● of death : as to ioseph in expounding pharaohs dream : 〈…〉 to iaacob in the lot of his children . he augments nations : as before the flood : he spreads nations , after the flood and setteth their limits . he taketh hart from the head of the people of the earth : as when cush fled to the furthest south & west : and so ioctanes 13. sonns : they grope in darknes without light , and wander as one drunk . es . 19 ▪ 14. & 24. 20. by this ye may see that i am not inferiour to you i● knowledge how god doth governe the world . therefore i would speak with god : you are all bad physicians ▪ will you plead for gods justice more then due ? god will not be mocked . gods highnes , & your glory dust & ashes should keep you in order . gen. 19. be silent and i will speak . wherefore should i take my flesh in my teeth as one desperate : whose words fleing through the hedge of my teeth : should rent my flesh , and cause me destruction . behold lord i haue ordered my pleading : and i● is death to me not to defend my good conscience of walking vprightly . i know i should be found just . god● hand and terrour i wish withdrawen : then would i plead . how many are my sinnes , that i am thus strangely afflicted ? earthly man is of himselfe but as a flour , and should such be thus afflicted ? i confesse , all are vncleane : seing his dayes be short , let him end them with some rest . a tree cut downe may yet sprout : but adams sonns starves , and where is he ? as rivers are spent and dry vp : so man ●yeth downe , ariseth not till the end of the world . i could wish to be dead : to plead in the world of soules : where my soule should ioy till the resurrectiō . now thou dost count my goings : but kepest them not from sinning . but my trespasse is sealed in a bag : that thou joynest to present iniquitie : to punish the ould and new together . rockes of moūtaines falling vnto the water do wast : the hard grouth of the earth : so thou sendest man away . he knoweth not what shall become of his children : vnlesse he be a prophet , as abraham : for speciall revelations : to know moyses and the prophets : and as iacob , know principal heads of his sonnes affayres . onely a man will mourne for him selfe : and for his sick body . for this cause we never pray to enoch , sem , or any but vnto god : because he only knoweth our harts : and also because the soules and the angels are in a feare before the infinite maiesty : and leave man to learne how to pray for himself . and god is the onely that heareth prayer . chap. 15. eliphaz . wind and blast : thou disannullest prayer : thy own mouth shall argue thee to be wicked . i chap. 4. spake not so expresly : but of ordinary infirmities . but now i tell thee plainely , thou speakest wickedly . thou sayest , art not inferiour to us : and that we are forgers of li 〈…〉 and bad physicians : and should be wisest in silence . the hast no extraordinarie , as adam had , or the angel ●●ated the first day . therefore by yeares wisdome comme 〈…〉 ▪ and there be here elder then thy father . thy chasti 〈…〉 ment wisely expounded , and our spech vpon it , be co●forts : but thou chafest against god , and with subtile hypocrisie deceivest thy self . i told chap. 4. that all me● are miserable before god : and i repeat that : for the wo●thynes of the matter . and for open wicked , open punis●ment commeth : as sage wise men taught : such as the people obeyed quietly : and never sought others to che 〈…〉 them . thus they teach : that the wicked ●exeth him se 〈…〉 and hath no hope , as thou hast none : from v. 20. to 〈…〉 ▪ be not deceived : punishments argue a man wicked . chap. xvi . and xvii . iob. i haue already heard many words as these : wi●dy words , as you reckon myne to be ▪ chap. 15. 2. i woul● if you were in my case , strengthen and not weaken yo● ▪ ye blame my vehement complaynt : when i complayn● not , i find no ease : and my punishment is more grieuous then they haue which are openly sinfull . and there is no hope for a body as myne to be restored to long life : as you would perswade me , ch. 5. t● the pit i cry , ô father : ô mother and sister , to the worms ▪ ye mock and vex me : ô that god would judge : for go● hath hid your hart from judgement : and will not give you that honour : god will consume your eyes , for your vai● goodly speach : which maketh me to be a by-word to the people : that i am openly a taber . wherefore marke wha● i tell you : myne ey is dymme with anguish : and all my members be like a shadow . this counsel god hath : that the just should have me for an example : not to shrink for ●fflictions : iam. 5. but that the just should be just still : apo. ●2 . therefore change your mind , and cause not me to be ●l-spoken-off . my dayes are past : for any comfort in this world : and the night they change into day : that i fleepe not : but wake , as men do on the day . and light of day , short by my darknes of afflictions : litle light , that is litle rest , do i find on the day tyme. chah . xviii . bildad . why are we counted as beastes , when thou doest bid vs ask the beastes of the field , ch. 12. 7. & vncleane , as fooles , ch. 17. 10. apo. 22. oh thou that rentest thy soule in thy anger : ch. 3. & 6. & 10. and 14. and 16. thou thinkest to remoue rockes : and alter the most constant course of gods iudgement . yea the light of the wickeds prosperitie is soone quenched : his tyranny will come to distresse : and his owne counsell , as pharohs , will make him fall . pharaoh now killeth israels children , but pharaohs daughter hath taken one vp , that shall pay his successour , and god will iudge him as he told abraham , gen. 15. pharaoh shal be sent into the net by his owne feet : and the present pharaoh , if he do envy moyses , when he shal be forty yeares old , and will visit his brethren : he shall not long live , but his candle shall soone be put out . iob , thou mayst hope to see the day , some forty yeares hence , that moyses will come to thy nation of madian , nere aus to raguels house : who hath a little boy called iethro : who can tell but vve may have affinitie vvith him . and pharaoh that shal be in tyme , vvhen god vvill judge : 400. yeares since vvild ismael aged 18. vexed isaak , entring into six : doubt not iob but that thou shalt see the day about 80. y. hence to see judgments . pharaoh wil be sent ●● his own feet into the net : when he pursueth israel , w●●● god in the fourth age brings them out . and so othe● wicked of families amongst vs : shall soone have their na●● put out . consider iob : these are the habitations of th● vnrighteous , as thou art : i must tell the plainely : a●● this plainely is thy case , that knowest not the omnipotent chap. xix . iob. how long will yee fret me with words ? now t●● times yee haue reproched me . fiue times i spake : and fiue times you , crossing my speaches ; eliphaz twise : and bildad twise : and zophar once . suppose i have erred : 〈…〉 my errour continue with me . eliphaz hath made me 〈…〉 be counted wicked over theman : because i am so greatly plagued : and saith that my children were punished f●● their sinnes . and because god hath geven me over in●● the hand of the wicked , chaldeans in my camels , and wicked sabeans , who have forgoten our kindred in abraham , eliphaz will have me counted wicked , bringing my wretched case an argument against me . bild●● will make all the land sacchaea , make me a parable : and zophar over all minnaea . the agarey of hagar , and ch●tramis land of cheturam , abrahams wife : ( in arab 〈…〉 we terme gladly names in the letter m ) these will have as ill a conceit of me . thema of wild ismael is most quiet my next neighbour to our aus or uz land : where mountaines of chaldaea ly east : saba that took my oxen & asses , west : and dry thema , south . when my story shal be written , men will think then i am of vz in edom. it is much that eliphaz commeth to grace : of prophane esavv , that sold his birthright , for a messe of pottage . i● him god in wrath remembreth mercy : but one svvalovv maketh not a summer . of prophane nachor , elihu is one , best of all vs. but of chetura , our best and most good be . amongst all these families , yee vvould have me counted one that forgetteth god. yee deale too proudly against me . knovv then that god hath dealt more strangely vvith me , then ever vvith vvicked men for vvickednes . knovv then that the puissant hath overthrovvne me : and compassed his net about me : as never to any man for vvickednes . if i complaine , i cannot be heard : the common rule is : call vpon me in the day of trouble , and i vvill heare thee . but i call , as one that god should heare : but no sentence is geven . therefore my case is strange : & not as of one punished for vvickednes . he hath hedged me in on every side , that i cannot passe : he hath not done so vvith vvicked nemrod : nor vvith any vvicked . he hath bestript me of all my honour : vvhereas i vvas lord chief iustice in all our confoederated provinces : and the richest of all abrahams sonns by ketura . he hath puld me dovvne on every side : as never any for sin . for gods patience leadeth them in many degrees still to repentance : and i goe avvay , vncapable of any benefit in this vvorld . his anger is kindled against me : and he houldeth me as one of his enimies . elihu vvill reply vpon this , chap. 33. 10. as that i complaine vpon vvrong , and cannot be heard , ch. 34. 3. &c. as he holdeth me as one of his enimyes , so he commeth vvith an host against me : his host of affliction in vvealth body and frinds come together against me : & cast vp their trench against me : and camp about my tent : my brethren , all honorers , my kinefolke , my promoted , my hirelinges , my maydens , my vvife : prinkockes , sage counselers , my tendered : and my body , is so leane , that it cleaveth to my bones : so full of sores , that onely the flesh of my teeth vvithin my lippes hath escaped . therefore do ye persecute me , as the omnipotent holdeth me as one of his enemies : and why are ye not satisfied with my flesh so eaten vp : but ye will as savage beasts , eat my bones . and where ye say , that i am one that forget god : i have a ready answer for my hope : as abraham taught vs in our fathers : how adam lost life , and brought death vpon all . but the s. of god will dwell in our tabernacle : and performe justice for vs : that as all being in adam lost life : so they who will receive the abundance of the grace of the gift of justice shall reigne by one . the abundance of grace is in this : that one disobedience brought death : but the grace washeth all soule sore , from the sole of the foot to the top of the head . now of abraham the god of bethel will take flesh : in isaac , his death and resurrection were taught : with iacob he wrestled , and shewed how his delite is to play with the sonnes of adam : of iuda he commeth , & that tribe shall not be scattered till his sonne commeth . iacob in mestra land , where the great river aegypt is , told all this in his last speach : and thence we learned all . but as now we of ketura in ismaels land , stick to god : and none of israell forsake the idols of aegypt , so in tyme we shall have equall glory : though when they have the land of canaan , and all must come thither , to worship , our children will not : but be enemies . troupes of camels shall cover the land : dromedaries of madian and ghepha our house , and all of saba : the saba that robbed me , now godlesse : they shall bring gold and incense : and preach the praise of the eternall . yea and wild ismael wil be ashamed of hagar , and name them of sara : and cedar & nabaioth called commonly nabathaea , shall serve the god of bethel : the angel that wrestled with iacob : in memorie of which story , iacob vvas called israel : and the place , phanuel . this i know , that seing in abraham all families shal be blessed , abrahams naturall specially . now then i will bring the sum of my faith : and ô that my words vvere written , and drawne in a book ; graven with a pen of iron , with lead were in stone for ever : how i know that my redeemer is the everliving : and at the last shall arise vpon the dust : dying for our sinnes , and arising for our justification . and after wormes spend this my skin & flesh , i meane , after my resurrection , ( and i vse a doubtfull terme , to conteyne both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from my flesh shall i see the puissant . when god hath been manifest in the flesh , and seen of angels , and taken vp in glorie . the very same body shall come to this soule , not a new body : god hath all the dust of the earth in measure : and all dust of bodyes eaten with fish , water or fyre , dogges or worms , shall return to their old bodyes . so i shall see the puissant , in his most glorious body : & my eyes shall view him , & not an other iob : when my reines and bosome , all is once spēt . god will do this by the power wherewith he is able to subdue all things to himself . thus ye should say , vvhy doye call him vvicked , vvhen the things root is in me : that my mind goeth vp to heaven , and bringeth the god of bethel , the angel of the covenant dovvne : to be made a man of a vvoman : and to be made vnder the lavv : and my mind descendeth to the grave to bring him frō death . and this matter is the mayn point : vvhereby god is pleased . consider hovv vvickedly you deal in your bitternes against mee : and be afraid your selves of the svvord . for ire vpon sin hath the svvord . therefore knovv there ●● judgment . chap. xx. zophar . where thou doest charge vs vvith sinne : for this my thoughtes make me reply : and i hast to do that . a reproof to my shame i heare : and the spirit of my conscience vvill , that i ansvver : novv my second time : as eliphaz and bildad have done . i vvill speak in a vvord : since adam vvas set on the earth , the joyance of the vvicked is short . &c. from 6. to 28. chap. xxi . iob. i vvill speak , and after i have spoken , mock . is my sighing vnto man : as though i thought you could help me . but i have much cause of sighing and sobbing speches : and then vvhy should you complaine of my discouraged speches ? mark my case : & marvell . when i my selfe bethink me , a quaking taketh my flesh : seing the contrary prosperitie of † the vvicked . you see the vvicked are liuely : continue long , and be mightie in riches . why said you then : their joyance is short : their height hath a quick fall : and they passe like a drcame . their seed is setled before them : and their houses haue peace : & hovv say you then , he oppresseth and leaueth poore : robbed of houses , vvhich he shall not build vp : and the frutes for his house shall passe avvay : and flovv avvay in the day of anger . they beare vvith the tabret and harp : & rejoyce at the sound of the pleasant instrument . and vvhy say yee then : he shall feel no rest in his belly . they spend their dayes in vvealthines : and in a moment goe dovvne to the grave . the house of lamech vvas like them : & thence vve haue a pattron : for vvicked iabal had sheep : iubal musique : and tubal-cain smithrye , that man made him a god of smythes , vulcain . and men said as before the flood : what is the almightie , that we should serve him . they thought that the starres had spirites in them , and gave them wealth : and therevpon sprang corruption in steed of calling vpon the name of god , in the age of sorowfull enosh . but far be from me the judgment of the wicked . god giveth all that all have : but they never thank god. eliphaz sayd , ch. 18. the wicked his candle is put out with him . how often is his candle put out ? not so often : that god doth lay vp his iniuries for his children , ch. 5. 4. & 20. 10. can a man teach the omnipotent knowledge , how he shall judge the loftie ? one dieth in perfection : an other with a bitter soule : and never ate of good . as for the wealthy wicked , ch. 5. 10. & 20. 19. god doth not alwayes , lay vp his iniuries for his children : pay him that he doth feele it . behold , i know your iniurious imaginations against me : when yee say , where is the pavilion of the wicked , ch. 5. 3. i saw the wicked fasten root , but presently did i curse his dwelling : the hungry shall eat vp his harvest , as the caldeans : and the thirsty sabeans shall swill vp , their wealth . and ch. 20. 19. he oppresseth and leaueth poor : robbed of house , which he shall not build vp . i know your imaginations when ye say , where is the house of the noble tyrant ? can ye not mark them vvhich go by the vvay ? hovv came ismael by 12. princehoods : & esavv by so many dukedoms ? they vvould tell you : what stately houses see you not built of tyrants ? the bad is spared vnto a day of heavines , a day vvhen all vvrath is brought : that men may knovv that this vvorld is the vvorld of vvork , and an other vvorld is the vvorld of revvard : and god in this vvorld often plagueth all sortes , that men may knovv him judge . but the just are not still in best case . and what do yee comfort me with vanitie : when great offence remayneth in your disputations . chap. xxii . eliphaz . thou wouldest be pleading with god. if thou would teach , would he regard it ? is it a pleasure to the almightie that thou pleadest justice ? what shall we say of our father abraham : that he attayned of his natural power ? if abraham were justified by workes , he hath wherein to rejoyce : but he hath no such matter before god. before men he was a prince of god : and rare in readines he was to haue sacrificed isaak : but isaak was no lesse rare , that would be sacrificed . now mark abraham , how far he was from iustification by works : * behould this was a great sin , that abraham sinned , saying to sara , i pray thee say , thou art my sister . this sinn which abraham sinned , was the cause of the slavery in egypt . and doubtles it was a great sinn , that he brought his iust woman , into a trap to sinn : for his own feare , least men should kill him . it was his part to have trusted in god , that he would save both him and his wife . moreover he sinned in going out of the land concerning which he had the charge : it was his part to have trust in the blessed god , that he would saue him in hunger , from death . and for this was decreed against his seed , the captivitie of egipt : for in the place where he sinned , there was the punishment . iob , all that eliphaz telleth , thou mightest haue knowne not to plead iustice before god. would god reprove thee for thy religion : and call thee into judgment for being holy ? nay , thy evil is great : vnjust pledge ; bestripping the naked ; denying water to vveary , bread to hungry ; violent holding of land ; oppression of vvidovv and fatherles : these be thy sin : that snares come , and darknes , in gods providence : that he cannot see through the cloudes . hast thou marked the old vvorld : vvhen mockers folovving their ovvne desires sayd , sayd vnto noe , as doting in the vvork of the ark : where is the appearance of gods cōming : as enoch sayd , that god vvould come vvith thousands of his angels , to be revenged vpon all vvicked men . they vvere vvillingly ignorant of this , that the heavens were of old : & the earth , set out of water and by water , by the word of god , and by them , by the windowes of heavē opened , by the springs arising and sea swelling , the vvorld then deluged by vvater perished : but the heavens now & the earth , stored by his word are kept for fyre to the destruction of godlesse men . in memory of this storie greek fables grew that noe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deucalion : and his wife in vvarning of destruction by fyre is called pyrrha . so the poet metamorph. ● . tells with the flood , of fyre , in this sort . esse quoque in fatis reminiscitur , affore tempus , quo mare quo tellus immensaque regia caeli ardeat , & mundi moles operosa laboret . that is , iuppiter bethought him , how tyme should come , when sea and land and great heavens pallace should burne , and the worldes workmanship decay . the greeks of old had learned the same : and their verses be vvorthy marking : and novv vve are in the middes of iob : and at a mayn matter , for the old world , and end of the present . sophocles sayth in this sort , in iustine martyr , fol. 167. and in clem. strom . 5. fol. 258. commel . and euseb . pr●par . 13. fol. 400. from aristobu●●● ▪ learned iew● so rare the matter is : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , such a time of ages is for to come : when the welkin of golden hew sendeth a store of fyre , & then the hungry flame shall burne all that is below or on high : and when all is wasted and consumed , all the depth of waters shall come vnto nothing : and the land shall haue no dwelling , nor foules that can flee when fyre hath eaten all vp . for in haides we settle two dwellings , one of the iust , and th' other of godlesse . thus the old families taught of the world to be consumed with fyre : that not onely abraham in israel should hold it , and in edom , and keturah : but heathen estranged from israel . now the two last verses are in diphilus , and philemō & diphilus haue moo verses the same , then lightly any brase of writers , for haides . so when s. luke wrote to theophilus in the gospel , ch. 16. he placeth abrahā of the citie which god prepared for him , to be no lesse in haides , being in joy : then was the cōtemner of god , the tormented inflames . this digression the authour maketh : now eliphaz shall speak to iob. hast thou marked the way of the old world : which say , depart from vs : as thou spakest , chap. 21. 14. wee desire not the knowledge of thy wayes : when the spirit of our saviour went and preached in the dayes of noe : when the patience of god waited while the ark was in making : their bodies wrinkled by waters , but the spirits which disobeyed are in prison , for not giving eare to noe. and what should god do to them . they had sheep , and musique , and smithry for all tillage and husbandry , and to lock their house filled with all store : and feasted and maryed : till noe went into the ark : and the flood came and took them all away : because they bred prophanesse & called not vpon god with a clear vnderstanding : but sayd , what can the omnipotent do vnto vs : our bel is he that storeth : as c ham taught nemrod . i will say with thee , iob : that i am far from those wicked mindes : i know god is the giver of all wealth . the just noe & sem & iapheth did see gods judgement , and rejoyced : noe the eight , the preacher of righteousnes , with his two sonnes and their wives , did mock them : and they vvere saved by waters : & wee should be saved vvith waters of knowledge to call vpon god aright . so iob reconcile thee vnto god , & thy afflictions shal be vnto thee as the waters of noe : that as god sware , he would drownd the earth no more , so if thou turn to the almighty , thou shalt be built : so thou shalt set by gold as dust : and ophir , as the stones of rivers . and th' almighty wil be thy gold , and silver of strength to thee . he will spare the vninnocent , as cham vvas to noe , and he shal be spared for thy pure hands . ch. xxiii . iob. yet this day my sighing , is holden a rebellion : as though i vvould teach the omnipotent : to hold it a gaine , that i make my ways perfect . oh that i knew how to find him , that i might come vnto his throne : would he by great power plead against me ? no , but he would help me . there the vpright do plead against him . so should i be quit for ever by my judge : if i might plead , why the ill have good , and the good ill . of this i can learne nothing by your speach . but neither in east , west , south , or north , can i find him . he knoweth what way is with me : tryed he me , i should come forth as gold : more then my dayly bread haue i laid vp all the words of his mouth . yet when he is against me , who can stay him ? but because he furnished me with my dayly bread , and many graces : vvhereby i do know , that he tendreth me , as i told , ch. 10. 8. & 9. i consider and am afrayd of him ▪ because thick darknes & affliction hath not made an end of me : nor i see an end of my burning sicknes . who can deny but that god hath hid his counsel for mens affaires : seing the coyle our wild arabians keep . they dayly fight for their borders : rob one an other : as the chaldaeans and sabaeans haue done to me : yea the fatherles and widow : and the poore of their garment : that they cannot passe the wayes for freebutters : the grapes & corne of others they eat . they drive the poore to dwell naked in high rocks : in many great showres : & live tr●glodytae in dennes . and if they have a garden of hempe to have a shirt , or of corne to have a sheaf : they rob them of that . so the wild live abroad . in the citie they are as bad . poor make oile , and tread winepresses , and without pay : by hard landlords : they grone by oppression , and by vnjust death : and yet god suffreth all this . he suffreth rebellers against the light of conscience : which keep not in his pathes : murtherers on day : theeves on night : adulterers , house-breakers . this sort is of lesse weight in trade of life , then the face of waters which windes beat : their portion in the earth is cursed : tillage they regard not : nor planting of vines . miserably they live : & miserably they die : taken to the grave as heat taketh snow : his mother and wife will soon forget him : onely his sweetnes shal be for wormes : and he is no more pittied then a tree cut downe : which hath no feeling . god sendeth after him , a barren wife : that he should haue no help by children : and sheweth no pitie to his widow . god draweth the stout after him by his might : & while they stood , they were not sure longer then god would . god gave them a while securitie to stay vpon : but his eyes were vpon their wayes . a while they were exalted : but soon come to nothing : they are cut off as an eare of corne . thus the course of the world is : god long suffreth : and leaveth some to vngraciousnes : and payeth the mighty , mightily . and who can deny this ? chap. xxv . bildad . although the state of men be on earth confused , god on high is terrible to all about him : who see his angry face vpō them that despised his covenant of grace : but rebelled against him : whose worme shall not die : and vvhose fyre shall not be quenched . on high is terrour : & so peace : his armies of light be innumerable : & his light overshineth all : where sorowfull-man could not abide an angels light . and what should he plead justice with the omnipotent ? in the moone he teacheth vs : that it hath not clearnes of it self : neither be starres bright , when he will shine in the redemption , and what should one of adam plead vvith god ? we are but vvormes . chap. xxvi . iob. thou helpest nothing , nor shewest wisdome . who vvould admire so vveak a speach : to tell a litle of gods terrour on high ? who knovveth not that ? or vvho vvould plead justice vvith god ? i tould you , ch. 9. none can be just before god : but as in mercy he held me his servant : and i haue run for the goale of the heavenly calling , i vvould plead vvhy i am thus punished : and touching honour to god for his vvorkes , yee shall see vvhat i can say . thou speakest of his povver on high ▪ it reacheth to the furthest off . the sea bottom hath thinges without life formed , as ambre and pearle and topaz and such . the lovv earth seeming lost and cast off , is shevved to have stones precious , and for building , and coales . he turneth the heavens about vpon no stay : and hangeth the earth in the middes . the heavie meteores he bindeth : & beautifieth the ayer , as a palace for him self . the vnconstant sea he kepeth in boundes : and maketh mountaynes as atlas the pillars of heaven to shake . the divisions of all seas , and great rivers through mountaynes shevv his povver . by his spirit he trimmed the heavens by a most pleasant situation of starres : to be remembred by formes of creatures . this on high : and belovv his hand hath made the great terrible whales . and these are but part of his vvayes : and vvhat a small thing can vve heare of him : as vvhen you teach me slenderly hovv to seek to him by repentance . novv the thunder of his povver vvho can vnderstand : as hovv the vvicked armies in millions fall to eternall death : and the old vvorld : & the builders of babel are cast off : and hovv god hath set vnto vvrath all them vvhom he hath not chosen of eternitie to seek him in this life : and here to honour him . these be his hid vvorkes . ch. xxvii . and xxviii . now as the almighty , vvhich hath brought my soule to bitternes , doth live , my lippes shall not speak the vnright : i will not justifie you : nor remove my integrity from me . my enemy shal be as the wicked : and my adversary as the vnrighteous . this i speak vnto you : eliphaz , zophar , and bildad . if i had bene an hypocrite , what hope could i have : when god should shake off my soule ? would the omnipotent heare my cry ? i will teach you of gods hand : and ye have seen it . wicked tyrants shall come to nothing : eyther in their life , or soon after : this is the ordinarie course of gods judgement . but god in pacience often suffreth much : knowing his heavie punishment . god openeth exceeding secrets of his works in the earth : but none of them have any resemblance of his dealing in his counsel for men , cast off , or spared . but each one should feare him : and labour to eschew evill . chap. xxix . and xxx . and xxxi . i iob was in high prosperitie : a prince in our confederate states : for sage counsel all gaue place : & i aey defēded the poore in right : i brake the tuskes of the vnright : and i was loved accordingly : and this was long : according to gods ordinarie favour to the rulers in justice . i washed my steppes in butter , of sheepes milk & camels milk : and i had woodes in stony ground of olives : which i bought , ch. 31. 39. young and aged , princes and oratours , gaue me place : when i went to judgement court : they regarded me as the raine : and gaped as to the latter showres . but now , for grave aged and nobles , young vile-mens sonnes , the basest that can be , a vile kind , banished from the earth , arise against me : thrust my feet : and hold my heavines a profit . they rejoyce as though they had been the better by my sad case . as waters in part of a weare broken all tumble : so they vpon my miserie . and they vex my former noble case : become now as a wind . and by gods hand my sicknes is vnspeakeable : and he is turned to me as one cruell : and i know to death will he turne me . when others were in hard case : i parched in sorow : and should but for some hid judgement of god feel the like . not for my sin : as come punishment . for my eyes durst not look vpon a mayd : i held that adultery , and sure of heavie punishment . i vsed my servant , as knowing that i had a lord in heaven . i let the poore haue what they could wish : specially the sad widow , & the fatherles ate with me : the naked i cloathed : the orphane i protected : covetousnes i hated : and starr worship i detested : i rejoyced not in my foes hurt : passengers by , had my servants portion : that they tarried for a new dynner to be dressed : that they sayd , ô that we had the flesh prepared for vs : vve vvould soone eat it vp : we come so hungry from work . the stranger lodged not in the streets : i opened my doores to travellers . abraham and lot taught me such hospitalitie . if my folk did any wrong , and they complayned : i covered not my trespas like adam : hiding my sin of self-love : though i could oppresse a great troup . but such families come to basenes . that made me shrink : and that made me dum , that i never went out of doores to plead in injurie : but at home made content . that all this is true : i wish the almighty would plead . and lastly this : if ever i ran into my neighbours ground to plow or grase without pay : then let thornes grow in steed of wheat : and darnell in stead of barley . ch. xxxii . and xxxiii . elihu the buzite , of buz abrahams brothers sonne , of the familie of ram , famous then for knowledge : auz was the eldest brother : and to the eldest , to avoid envie , would abraham send the sonnes of ketura . auz & buz , ier. 25. are together in arabia . rebecca & iacob seem to haue left religiō in nachors house : that elihu should be rare of knowledge . he endeth the disputation . nowlet speak elihu . elihu . i am young , and yee old : therefore i reverenced and feared to shew my mind among you . for i thought , many yeares will teach wisdome . certes a spirit is in sad-man : and the almighties breath to wise them . men of not great time may be wise : as the old vnderstand the right . therefore i say , ô iob heare thou me novv : i also will shew my mind . behold i vvayted vvhile ye searched vvhat to speak . and vnto you i gave attendance : & lo , i found no confuter of you , that ansvvered his vvords . ye thought this enough : his punishment sheweth he is wicked . he hath not framed speaches against me : and i vvil not reply vpon him , as ye doe . novv i vvill speak : and i vvill not regard person : vvhich doing iob blamed in you : and spake of punishment for mocking vvith god : as thou spakest , ch. 13. he vvill surely reprove you , for secret regard of person . will not his highnes make you feare : & vvill not his dread fall vpon you ? i vvill not plead for god , that he never punisheth but of hatred ? so my maker vvould be my taker avvay . and in sooth heare novv ô iob my talk : if thou canst answer , settle thy self before me , stand to it . lo i am , as thou spakest , for th'omnipotent : i am also formed out of clay . thou diddest say of god : draw away thy hand far from me : and let not dread of thee fright me . ch. 13. 21. lo my terrour shall not fright thee : nor my hand be heavie vpon thee . now thou hast spoken in myne eares , and i have heard the voice of the words : i am cleare without trespasse : i know i shal be found iust . ch. 9. 21. lo he piketh quarels against mee : when my trespas is sealed in a bag , that thou ioy nest to present iniquity . ch. 14. 17. also thou hast sayd to bildad : he taketh me as one of his enemies . ch. 19. 11. and to zophar : he putteth my fect in the slocks : & watcheth all my pathes . ch. 13. 27. lo , here thou art not in the right : i must tell thee . for the puissant is greater then sorowful-man . wherefore doest thou strive against him , that he will not speak for all his dealings . first i will tell thee of gods general dealings : manifest , and felt : then i will touch thine more particularly : and his vnsearchable in the frame of naturall philosophie in the meteores . mark iob , when the omnipotent speaketh once or twise in visions , or sicknes to the grave , to stay man from his owne work , man will not mark it iob now thinketh himself past hope of recovery , ch. 7. through out . but when a mans soule draweth neare to the pit , and his life to killing maladies : if there be for him a messenger , a teacher one of a thowsand , to teach the earthly , gods rightfulnes : then god will haue mercy vpon him : and say : spare him , ô killing malady , from descending into the pit : i haue found a ransome . his soule shal be moister then in youth : he shall returne to his fresh dayes . attend ô iob : and then i will speak . if thou haue speach to answer me , say on : for i desire to make thee just . ch. xxxiv . heare mee ô yee wise , and give eare ye men of knowledge : for iob sayd truely , ch. 12. 11. the eare discerneth speaches , as the pallate tasteth to eat . and when words be spoken as before god : a mans soule is an angel betwixt god and him to judge of them . let vs desire judgement : know amongst vs what is good . iob sayd , i am iust , ch. 9. 21. & 10. 7. & 13. 18. 23. 27. and 27. 2. ● . but iob drinketh scornfulnes like water . also he hath sayd , it profiteth not a man when he would walk with god. for he sayd , perfect & wicked he consumeth , ch. 9. 22. far be vnrighteousnes frō god. for he will repay every man according to his work . his justice is so great : that if he minded feveritie , all flesh would yeeld vp the ghost together : & all of adam should returne to dust : as gen. 7. can a foe to justice rule well ? but god ruleth well . wilt thou then condemne the just . he respecteth no person , as all are the work of his hands . wee see great judgements : and wee see his justice . whole troupes dy suddenly : as the consumed with fyre from heaven : gen. 19. and the mighty are taken away without hand , as in the deluge . he bruseth mighty , without end in open place of beholders : because they 〈…〉 ed back from him : and oppressed the weaker . so he bringeth on such the cry of the poor : when he rooteth out all their families : as in tyme he will root out the chanaanites , when their sinnes be ripe . when he makes rest , who can disturbe ? when the sychemites were killed : who durst meddle with iacobs family to whom god had promised favour ? when he hideth favour , who can behold his mercy ? who le nations & severall men find this : where abrahams posteritie , though faithles , drove out other nations : nemrod vvas mighty : but sinear served elam of sem in abrahams dayes , gen. 14. though elamites left god : and made gods of the fyre that brent the sacrifice , yet for sem they had superioritie : that the wicked house of nemrod should smart : as they smarted by abraham . now touching thy case , ô iob : unto the omnipotent , vvhich sayth to thee repenting , i pardō , i will not destroy : this shouldest thou say : where i see not the causes of my affliction , teach thou me : i know , i am wicked : if i haue wrought evill , i vvill do it no more . shall that proceed frō thee , which he will punish : as thou doest loath life : and likest of death ? where i durst not do so . speak what th●● thinkest . wise men will say as i : but iobs speaches are without skill . o my father which art in heaven , let iob be tryed vnto victorie . for against the omnipotent doth he multiply his talking . ch. xxxv . now iob i will come neare thee : thou sayest in effecti 〈…〉 thy great complaint : i am iuster then god. ch. 6. and wh●● gaine i clensed frō my sin , seing perfect and wicked he destroyeth . ch. 9. consider as thou canst not reach vnto the heavens : so thy dealing , in justice or sin , cannot help or hurt god : but for thy , self thy punishment commeth to amend thee . thou complaynest , that god doth not heare thee ▪ ch. 30. ●0 . for violence the oppressed complayn : as thou of the chaldeans and sabeans , the godles . when thou w 〈…〉 wealthy : but art vndone : ch : 16. 11. thou didst cry out , for violent armes . so the oppressed do . but none say : where is the puissant my makers : the eternall trinitie : vvho stirreth to praise on the night . there they cry , but he ansvvers not , concerning the vvrong-doers pride . so god heareth not sinners . ( ioh. 9. ) so when thou sayst : thou wilt not mark it : ch. 30. 20. iudge thee afore him , and vvayt for him . novv for missing , his anger doth pay thee : because iob regardeth not the great plenty of gods vvayes , vvhich should teach him vvisedome ? but doth open his mouth in vaine : vvithout knovvledge doth vse much speach . ch. xxxvi . and xxxvii . forbeare me a little : i will vtter my knowledge from far , from the nature of god. mark , the omnipotent is mighty : no despiser : mighty ; and that the wicked feel : the strength of heart ; and that the poore in spirit feel . he saveth not the wickeds life : but makes him feel his might : but he yeeldeth right vnto the poore : as he is no despiser . he placeth the just with kings in throne , as he did thee when thou didst well : and if they be bound in chaines of sorrow , he will open their eares to correction . if they will not heare , they shall die without knowledge . but hypocrites in heart store vp wrath & their soul dyeth in youth . he saveth the poore in their anguish : and openeth their ea●e in oppression . as he made thee great of a small man : one of the richest of keturaes sonnes . but as thou hast fulfilled the sentence of wicked ( some close errour ) sentence and judgement have layd hold . since ire is come : look he cast thee not off : will he esteeme thy noblenes & great hospitalitie ? such ransome which thou spakest off , ch. 29. will not help away . this may be thy very great sin : that thou doest breath vnto death : in thy cōtinuall speaches : as mistrusting gods will or power to restore thee : and this also : that thou wouldest be reasoning with god. beware thou look not to sorow : to choose death for thy affliction . mistrust not gods power , for thy restoring : mark , the omnipotent sets vp , by his strength : and vvho art thou that disputest vvith god ? vvho can teach as he : vvho can say , thou vvorkest evill . remember to magnifie his vvorkes : vvhich all men see : even the meteores in the ayre : vvhich all men behould : but none can tell hovv they be ruled : for mercy , and plage : in raine , for men , cattell , and plantes : in thundring and lightening : in snovv and vvintery vveather : sealing mens hands from vvork : to cast their accompts vvith better leasure , for husbandry : ice , cloudy vveather , clearnes , heat , and such . through the north a golden light commeth : but a terrible glorie is in the puissant . the almighty , he is huge of strength : able to pay all that vvilbe contending : and him vve cannot find out , to be pleading vvith him : but of judgement in tendring his creatures and justice of ●●●cy he deliteth not to afflict . therefore sad-men feare him . he respecteth no vvise in conceit : such as vvilbe pleading vvith him . of ch. 38. 39. 40. 41. & 42. the speaches of god , plead not of iobs faults , but of vvishing to plead vvith god. whom he teacheth frō his visible vvorks , yet vnsearchable , that gods counsel for men is deeper . and vvho should plead vvith god : vvho punisheth not but the proud : and the deserving : and vvhy god rejecteth men : none should plead : seing to the visible creatures our vvit reacheth not to see the reason of them . i leave the vvhole text to be sought for them . novv chap. 42. hath no hardnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faults escaped . chap. 30. vers . 11. for , strings , read , string , and &c. chap. 31. v. 34. for , and those of families to basenes , that made me shrink &c. read , but such families come to basenes : that made me shrink : &c. chap. 36. v. 13. put out , ● , in the end of the line . notes, typically marginal, from the original text notes for div a16986-e150 iob. 35. 10. notes for div a16986-e330 our adversary the di vel goeth about like a roaring lyon seeking whō he may devour . 1 pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divel , false accuser , gen. 3. and here , is taxed . bildad , chap. 8. 4. 1 tim. 6. ● he pleadeth for this as well sayd , chap. 7. and bildad blameth this , ch. 8. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 13. ●4 . * * arjeh , shachal , cephir , laish , laby , be names of lyons , sundry in age and condition , playne in ebrew notation : which i touch . of laish , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cōmeth , a lyon ; and of laby , low , in dutch. uirgil aeneid . 2. so expresseth a dreames time : tempus erat quo prima quies mortalibus aegris incipit : et dono serpit gratissima divum . * * as god is only good , and onely hath immortality , so light , and truth , & all , in perfectiō . † † the body made of earth , is 2 cor. 5. 1. the earthly house of our tabernacle : s. paul calling vs to this oration of mans basenes . `` moses toucheth this , psas . 90. teaching vs our miserie : and repeateth eliphaz terme , dacca : thou turnest man to dacca , to bruising miserie : and sayest , returne ye sonnes of adam . psal . 90. 3. * * man in honour continueth not : is made like the beastes that perish : and all gift●● of reason above beasts come to nothing . this oration should teach iewes & gentiles to reiect all thought of justice by the●● works : seing they are dead in sinne : that they may receive the abundance of grace of the gift of justice , to reigne by christ , rom. 5. 17. † † will like of thy grudging against god. * * ch. 36. 20. in that thou desirest night of death , elihu will not like of it . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 5. ‘† ‘† deut. 32. 39. ‡ ‡ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ * * ch . 9. 10. rom. 11. 33. † † psal . 107. 42. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † † to chap. ● . 2. † † ebr. are swallowed vp . “ “ rambā . he meaneth that he crieth & complaineth not without cause : as the wild or tame beasts do not : when they have all that they need . but he cryeth for his calamities . aben ezra saith , he spake this of his felowes which were in quietnes : how the quiet roar not , or cōplayn . * * rambam . your speach is not seasoned with salt : i cannot abide it . ‘,‘ ‘,‘ and can i chose but cry in this case ? † † lechem , is flesh in arabique . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. 1. 21. death would be a gain to me . ″ ″ in all this pang if god would make an end of me , it should be my comfort : and i would take courage in my sicknes to bear it : by my ioy that i should dye : because i professed the religion of god. abr. ben. peritz . here is a close touch of jobs faith : for the immortalitie of the soule : by his desire of death : to go from his pangs : and that he should dye without sinne to be worthy of the life of the world to come . † † to see prosperitie . ch. 5. 26. ‘ ‘ to ch ● . 18 † † when i sayd , the beasts would not complain but in lack : and that your wordes were vnsavoury . rābam . * * in winter when water is plentifull , yce & snow make them deep : but in sommer they ar dry : that waters be scant in thema . esa . 21. and herodot : & all stories . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double reading abridging the similitude , given of god , may wel be translated : as s. luke , ch . 4. translateth esa . 61. the chaldy translated the margent : knowing that both have gods authority . ‘† ‘† tireu ve tyrau : here first commeth in sweet sounds : from hence very often in the law : specially the psalmes . † † ye need not to feare in a cause wherein ye have no harme : but ye may quietly reason● & find , that i am not to be condemned for wickednes . might in wordes cannot overcome right . * * touching my complaint , chap. 3. † † because eliphaz , ch. 5. 1. replyed vpō his wordes , he requiteth that here . ‘† ‘† in that ye count me wicked : ye lay a trap to make me fal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new t. expresseth this . † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text is referred to iobs soul : which by a pathetical gesture of striking his breast he expressed : and then turneth his speach to his frendes ▪ because this was hard for the simple , god gave in the margent a repetitiō : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change ye your mind , yet . “ “ the labours of our life have an end by course of nature : so i may wish my sorrowes and life ended . chap. 3. * * so i iustly wished to dy . ch. 3. “ “ evening , that is , night . gen. 1. what is our life ? a vapour appearing , & presently gone . iam. 4 14. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx. commōly , & iam. 4. 14. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx. thou that lookest to the mind of men . * * to be pitied of the keeper of men : “ “ i would by a quick death be rid from these paynes . † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rō . 3. 5. * * ch. 1. 19. “ “ act. 17. 27. * * thy soul . aben ezr. “ “ of thee being iust . † † ch. 32. 7 * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 “ “ that which he hopeth for shall stil flee from him . † † eb. his house . * * ramban . † † others shal prosper in the place of the wicked , taken away . 8 8 psal . 132. 18. to chap. 8. 3. that god will destroy the wicked . * * seas are wher moun taines have been : as betwixt rhegium & sicilie . eust . vpon divnysius . † † mat. 8. 26. & 14. 26. “ “ eb. ghas * * eb. cesil . † † eb. chima . ‘† ‘† rom. 11. 33. * * when he sheweth his iudgements in the world i cannot mark his counsel . † † ch. 1. 14. & 17. “ “ dan. 2. & 4. nebuchadnez zar , &c. ‘† ‘† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. 3. 15. * * that none can blame him . † † luk. 19. 22. rom. 2 1. * * that is , vnperfect . “ “ elihu , ch . 33. 9. † † ch. 35. 3. * * ch. 8. 11 † † condemneth such as would defend their country . est . 7. 8. * * my prosperous dayes : `` aba . 1. 8 † † for holding my peace : for i tryed that long . * * to have any long hope of goodnes . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in waters : in snow water : the double reading hath a sweet allusion . † † in the grave : “ “ when i go naked to the grave : as though my clothes did loth me . * * umpire . † † to this elihu speaketh , ch . 33. “ “ as gods scourge seemeth to make me : & your speachet would . ‘† ‘† eb. palmes of the handes . † † my uniust blamer● * * thou knowest the hart : and needest no further tryall . “ “ thou wantest no time , to teach thee knowledge● as men . chap. 8. 8. 9. 10. to be chaunged in sundry opinions . † † deut. 32. 39. † † ribbes desending the belly . “ “ the immortal soule hast thou given me : and mainteynest the powers of body and mind . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † † one of lip labors with out right of iudgement . * * ch. 10. 3. “ “ ch. 6. 10. & 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch. 6. 13. * * rom. 11. 33. † † ch. 9. 11. * * rō . 1. 24. 26. 28. “ “ act. 11. †‘ †‘ sinne no more . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * the wicked are not alway punished : against ch. 11. 20. paul from this kind taught wicked prosperous felix , that a iudgement remayneth for the world to come . † † the ebrew is a generall speach of earnestnes , omitted in our english b b. “ “ these men take rules of nature , to teach as salomon from other creatures , mens affaires . so hesiod the poet saith : fish and beasts and fowles eat the weaker : & tyran●● : but iust men should not do so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only here vsed by the disputers . ‘† ‘† in cities destroyed . gen. 7. the toure . gen. 11. in mind . jer. ● “ “ in prison , grave , or mind . † † gen. 9. * * gen. 7. & . 8. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 11. is expounded to all these . “ “ chaynes . targ. ieru . †‘ †‘ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astewardes girdle : as a purse : & kings stewards weare in the east . aru● . of kings they shal be kings servants . but the simpler sense is , of kings they shal be captives . * * as by ioseph to pha raoh , for plenty and dearth : by daniel to judah , for the afflicting image : by john to the church , for rome in two sorts ; opē profane , & subtil wicked . †‘ †‘ esa . 19. 14. and 24 20. †‘ †‘ ch. 12. 7. †‘ †‘ psa . 119. 69. the prowd have forged lyes against me . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 6. 7. * * think not that i speak as one desperate : whosewords fleing through the hedge of my teeth , should rent my flesh , and cause me destruction . no i am sure to speed wel , if i might plead with god. trem. or , wherefore have i saved whole onely the flesh about my teeth : and am at deathes dore . or this , i could be content that i bite my flesh with my teeth : and have my soule in danger in my sicknes : for i do not deny him . † † 1 sam. 19. 5. “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abraham ben peritzol : expoundeth both readings . as s. luke doth , es . 61. †‘ †‘ i will hope for soules life : for he will be my salvation for life eternall . * * chap. 34. 5. † † and so chap. 3. 11. ‘* ‘* chap. 33. 6. 7. 8. &c. * * ch. 33. 13. † † ch. 33. 10 “ “ ch. 33. 11 * * my body , a dry stubble . see ch. 7. † † psal . 90. 5. 6. & 103. 15. 16. “ “ if it were possible i would be dead frō this payne : to be raysed vp , afetr a set time . “ “ ram. i wil wait all my set time : vntil my passage away come , and that i dy : for as i know that i shall afterwards live , i would dye to plead there with thee : then thou wouldest favour the work of thine hands : but in this world thou wilt not call me to iudgement . † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 70 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquil. sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * ch. 33. 11 ‘† ‘† deut. 32. 34. † † mountaines shaken with earthquakes lose vsually great peeces of their rocks : broken vnto small dust : and water overfloweth their growth . ch. 5. 4. * * u. 13. & 14. † † in that thou pleadest iustice : & seekest not to gods mercy . † † luk. 19. 22. ‘† ‘† ch. 6. 24 ‘† ‘† ch. 4. eliphaz spake of patience , to abide gods chastising for ordinary oversights : but did not hold him flat wicked : now he goeth further . * * chap. 12. 12. † † that thou complaynest of injurie & crooked iudgement . “ “ wise sage men : peaceable : that no other were chosen to check them . as rome is blamed for oftē change of policy . † † round about him . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ rom. 2. 9. † † see 21. 14 “ “ bones & nerves . * * a description of wealth . “ “ ver . 25. & 21. 18. ‘† ‘† god. * * psal . 7. 14 ‘† ‘† eb. your soule in place of my soule . † † mock . a● , 2 king. 19. 21. * * comfort . “ “ what wil it be the lesse . ‘† ‘† ch. 1. thou hast marred all part● of my body . hast bereft me of my children & frendes : ch . 1. & now of health in all my members . †‘ †‘ ch. 17. 3. † † ch. 33. 10 * * eb. he sharpeneth his ey at me “ “ chaldaeā & sabean . * * sicknesses & sores . ',' ',' lam. 2. 2. 21. ‘* ‘* my sackcloth ▪ ch. ● . by boyles broken cleaveth vnto my si 〈…〉 e. * * if there be any iniury in my hāds let the earth reveale it : & let god never heare my prayer . † † night & day they vex me . * * whom thou allowest . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 16. 18 ‘† ‘† they play vpon me as a tabber : † † encouraging him selfe and others not to faint for afflictions by-iobs example . * * rev. 22. 11. “ “ to jobs opinion . † † i hoped for much good ▪ but all that hopeis gone . “ “ i watch and taken no rest all night : and delite little in day by dark afflictions . †‘ †‘ barres that carry to the grave . ‘† ‘† ch. 12. 7 & 17. 4. & 10. * * dul. “ “ ch. 16. 9 † † shall the whole government of the world , so constant as any rock , be removed for thy opinion . * * eb. gable or cord . † † whither soever he goeth . “ “ skin . ‘† ‘† children . * * gen. 19. † † eb. place . * * see ch. ●1 . * * fiue times i spake , and fiue times you , crossing my good speches . or , ten , that is many times . ',' ',' wronged , or , wringed me . * * elihu blameth this , ch. 34. 5 ▪ &c. ` † ch. 32. 13. “ “ lamentations 3. 7. † † chap. 33. 10. * * afflictions . ‘* ‘* my acquaintance when i was in health . † † be cōtent that my flesh is wasted : & go not about , as savage beasts , to break my bones . * * because iob was termed one that knew not god : he protesteth his faith : in the incarnation and resurrection of christ , authour of our resurection . the strict proprietie of ebrew beareth that : and gods spirit alwayes reached to the best sense . “ “ my redeemer in the nature of man , is the ever-living : 〈…〉 shall arise from death : and by him i shall rise : and be made like his glorious body . * * no other for me . * * seing this poinct it the main ; not to doubt in the hart , who can go vp to heaven to bring christ downe : or who can go downe into the deep to bring christ from the dead : but to beleve that jesus is the eternall : & that god raiseth him from death : job could not be sayd not to know god. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & shaddin : might seme to be sh●ddin devils ▪ in the vn●oincted bible . the margent reading helpeth therin . * * chap. 19. 28. 29. “ “ they who saw him . †‘ †‘ esa . 29. 7. 8. psal . 59. 15 & 69. 22. † † grieved . “ “ chald. & ab. † † for his store of sinnes . rom. 2. 5. ‘* ‘* eb. which needeth no blowing . * * as oyle & wine . chald. ‘† ‘† elohim . † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the lxx. “ “ i complayne not to you : but vnto god. i plead with god : and sorrow that i am not heard . ch. 15. 30. ch. 15. 24. † † but in haides they are pāged in flame , luk. 16. 19. 23. * * see ch. 15 ‘* ‘* but frō god. “ “ which never thank god for their welth but think their owne wisdome found all : as assur , esa . 10. 12. 13 † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , how often ? or how seldome . ramban . * * psal . 1. 4. & 35. 5. †‘ †‘ he hath all prosperity of health and wealth . † † or , rich tyrant . chap. 20. 19. mat. 25. 35. &c. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ma. 10. 42. † † true devotion is this , to visit the fatherles and widowes in their adversuy : and to keep himself vnspotted of this world . iam. 1. 27. †‘ †‘ doest thou hold . ‘ ‘ 2 pet. 2. 5. * the middle of the book by the massorites . ‘† ‘† i am far from the iudgement of the wicked which holdth : starres their gods and givers of blessing . ‘ ‘ the world reserved to fyre . es . 66. & 2 pet. 3. ‘* ‘* pride wil have a fall . ch. 42. ',' ',' ch. 22. 3 * * i cannot mark gods iudgements in any part of the world † † he is vnchangeable . “ “ see ch. 10 ver . 8. 9. * * because i found neyther death , nor ease of sicknes . “ “ that i should not seel these afflictions . † † the affaires of mē in their times . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the margent expoūdeth meek by helplesse . some translate the margent : & wel may : but none may think the line-reading corrupt . ‘ ‘ poor dwel in high rockes , in many showres of rayne : and in holes of rockes , they lodge . † † the naked in part they make more naked ‘† ‘† the laborer hath not 〈…〉 is pay . * * as rev. 6. 10. *‘ *‘ ramban thus : in dark places he diggeth houses : which he sealeth vp on the day time : and that seemeth the right sense : so this : they can 〈…〉 i de no light . ‘* ‘* raban . his wife : others , his mother ; or friends ; all of compassion . † † the wicked mans life shall have the husbands lot . the maiestie of god is too terrible for base man to plead with : saith bildad : and all gods doings are in iudgment & iustice : the iudge is iust , and the iudged a sot : vnable to know the secret of thus matter . at this iob mocketh in the next chap. ‘* ‘* none of his angels have light of themselves : but all from him . the chaldy vpon v. 2. sultanship and feare be with him : he maketh peace in his high heavens . michael is on his right hand : and he is of fyre : and gabriel on his left hand : and he is of water : and the body creatures be part of fyre : and part of water . such fables s. paul forbiddeth : and ●ewes making michael a created angel , holp out machomed : and ever zohar graun●eth the truth , that michael is iehovah . ‘* ‘* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambre , and pearle , and such . god his providence reacheth to the furthest places : even to the bottom of the sea , and lowest earth : which places seem to be as cast off . *** job sheweth that he can speak more of gods straunge works then bildad . * * that which seemeth to be lost and cōtemned . † † rambā : he maketh the face of the heavens for an house . “ “ he brought the sea about the land : to abide while day and night continue . † † mountaines , as atlas , sayd to hold vp the heavens , by earthquake tremble . * * of a generall water , he made many seas . ‘† ‘† eb. pride ▪ that is the proud sea : that threateneth to drown the land . if i were wicked i durst not plead with god. phil. 4. 6. * * as contēned slaves . ( and so beth is taken , dan. 2. 44. presently after the dayes of these kings , the god of heaven shall set vp a kingdome . ) † † as glad to be rid of them . ‘† ‘† in death . * * to be honestly buried : for his children shal be kild . ●● v. 14. amongst the wild arabians this continueth vnto this day : and in our wild countreyes . it is an ebrew phrase , for one dead taken frendly to buriall : or of a straunger into lodging , as mat. 25. 35. 43. † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. 27. 14. god is merveilous in workes made knowne : but vnsearcheable for mans l●t . * * psal . 119. 96. * * erimsto● † † in mountaines he breaketh a way for streames . ‘† ‘† god drieth the springs whence rivers ran : that they fail : and have not so much as a tear of water . † † ebr. sagor : stored that is gold . “ “ the name of gold in ophir . * * phez-gold of pess in barbaria . † † east mountaine stones , sardonyx and cha●ar in greek as i guesse . ch. 8. 10. elohim , the name of the holy trinity . †‘ †‘ the lord. adonaj is vsed first gen. 15. of abraham , and is plurall , for note of trinity : my stayes . * * ground holow : broken by streames . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iithro , the string or raine of his government : that holdeth base from striving with mighty . let them that think that hard , read the margent : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iithri , my string : the string of my bow , chap. 29. ●0 . † † chap. 29. “ “ or , compared me to mire . ‘† ‘† to bring vpon me all kindes of punishmēts . † † layest me me therevpon . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 cor. 11. 29. mercerus citeth s. paulan expounder of this rare word : very learnedly . * * to take knowledge of , search out , and punish . pro. 6. 29. lev. 20. 10. † † the new moone : of which yet fooles say , god save her . * * stopped all idolatrous speach : of s●●●-worship : for which babel bred confusion ▪ so re● peritzol taketh it : others take that for a gesture of idolatry : the words and matter may abidethat . † † see ch. 30. 24. ‘* ‘* a speach of hatred to the enemy , as psal . 124. 3. or for hospitalitie : that servants dynner was given straungers : that they tarried to rost more : as the next verse sheweth . “ “ wayfaring . chap. 19. 5. 6. † † ch. 13. 21. * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acaph , hand : caph is vsuall . “ “ chap. 9. 30. ‘* ‘* thou ioynest vnto mine iniquitie more matter : rāban so doth fitly apply the reply . * chap. 14 17. & 16. 9 † † chap. 13. 24. & 16. 9. * * chap. 13. 27. & 14. 16. † † when he hath chastised them , he sealeth vp the decree of their iudgement . * * leave mans work , and do the work of god. “‘ “‘ god his mercy . “ “ iustice in christ . ‘† ‘† rom. 6. 21. * * ch. 12. 11. † † ch. 13. 18. 23. — 27 and 27. 2. 6 i looked for good : but evill is come . rom. 3. 4. 5 rom. 2. 6. gen. 3. 19. rom. 3. 5. 6 † † gen. 19. * * exod. 12. rev. 2. 18. 19. “ “ ch. 4. 17. 18. 19. ‘† ‘† in open sight : for example of others . when for the poore he kills the mighty , none can stay him : and when he hideth his favour , none can find it . lothest life , likest of death , ch. 7 16. and 17. * * elihu in gesture looking to heaven , by ô father , meāt the rest : as abraham s. of peritzol expoundeth the words at large . † † throughly . chap. 7. 20 thy sins punishment profiteth god , or thee . but it is nothing to god : therefore it is for thy vse , and mens : as also thy iustice . ‘* ‘* afflicted godles cry , and god heareth not : lesse him who saith god is his enemy . ch. 19. * * the mystery of the trinity . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † † as god heareth not the faithles : he will not heare the despiseus . * * wait. † † from the eternall nature of god : &c. “ “ ramban . * * ps . 55. 23 & 104. 35. † † right is defence & mercy ; in speach from god to the humble . as act. 17. *‘ *‘ the poor in spirit . mat. 5. 3. ‘† ‘† they shal be made fit for light with the living with the angels of god his servants : in their degree and be placed for ever in honour : and be high in honour and dignitie . so , ye shall sit vpon 12. thrones , iudging the twelve tribes of israel . mat. 19. 28. * * so in the lxx & in the n. t. and is often vsed , for prophane . † † chalatz , & lachatz , two contraries : save , vndo , are sweetly vsed of elihu . * * god once made thee wealthy & wold again . †‘ †‘ from being cast of . *‘ *‘ whereof thou spakest ch . 29. † † if now thou despise repentance : be sure thou shalt be vtterly cast off . “ “ desire not death , the common passage of all men : as thou hast done , ch . 6. and 7. †‘ †‘ ch. 7. * * god can exalt thee : and knoweth how by thy anguish to teach thee meanes to all goodnes . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold : ramban : praise in psalmes and songes . beholding fully a good thing , and praysing it goe together . † † of adam and enosh all men are cald so : adam in the tongue of them that knew moses : and enosh , the faithles east dan. 2 , 10. calleth mē : jiran slate adam earthly in respect of god : and enosh sorowfull : but now to distinguish from beasts mans knowledg , neither terme would serve : but the ebrew best cometh in . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cloud , and vapour , but ghab and ghanan be also cloudes , therfore i am forced to vse a new schole terme . “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the welkin , sky , ayer , 1 thes . 4. 17. †‘ †‘ mat. 5. 45. * * diver sities . †‘ †‘ the roaring of windes and cloudes in the ayer : purging it . psal . 18. 12. † † hoat sun makes great rain vpon the earth : vpon which the sea standeth * * the earth . †‘ †‘ helpe &c. *‘ *‘ cloudes . he causeth cloudy weather . the lightning commeth first to our sense . * * according as rain cometh in dry countreyes : the first rayne , they apply their tillage . as in aegypt , as nilus floweth . † † the scatterers of clowdes . thick clouds with sunnes heat in south to arabia & all more north , without wind , in still ayre , give a parching heat . † † judgemēt in god , for the lowly , is defence against satā ( as in the book of iudges , and act. 17. from psal . 76. 8 , 9. and 89. 14. and 97. 2. and 103. 6. ) and iustice is mercy . and such is god to sad enosh : till he wil be a rebell nemrod . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ “ gods providence . of the earth . † † this phrase holy daniel hath ch . 2. 21. in opening the image : callnig the hearer to this speach of the eternal . “ “ the angels . so christ is psa . 22. the morning star : & rev. 2. & 22. & so kimchi expounds ps . 22. the angels were made at the first : ramban : and basil : the lesser , caesariensis , &c. * * of the sea. ',' ',' herbes and all plants . † † the bottom of the sea which semeth left of god , as a dead place : as ch. 28. of light & darknes . * * if thou know not thy owne cause , others of the beginning overreach thee . † † of snow . haile . * * lightning ch. 37. 2. raine . dewe . ice . frost . starres . † † the farr starres in the south . of man. ‘† ‘† aben ezra , & ramban . cloudes . the lyon. raven . ps . 147. 9. * * the dammes . wild goat . hart. wild asse . † † an other name of the strong wild asse . unicorn . peacock . stork . estrich . horse . hauke . eagle . † † eb. ieghaleghu : a word made here to shew choking by greedy sucking . “ “ math. 24. 28. rom. 9. 20. † † if thou canst not deale with stout men : mark the beast elephant how he is stronger then thou 〈◊〉 being without mans reason : and without traynes can not be taken . of the elephant . of the whale . rom. 11. 3● . the sea is his garmēt : who can take that from him , and bring him to lād ? † † to draw him to land . * * his iawes “ “ scales . they are as a sheild , all sealed together : as one skin . † † huge great ▪ † † he hath no care ; meeting a●y with fish to feed vpō : that his taking of thought is a gladnes . abr. ben. peritzol . * * ab. ben peritzol . “ “ arrow . though the land by nature should breed strōger things then the sea : yet god sheweth that his power ▪ not nature , ruleth all , & bred al. thou hast made all things in perfect wisdome : to shew thy eternal power and godhead . * * chap. 9. notes for div a16986-e18090 iob. eliphaz . gen. 25. 4. chap. v. iob. chap. vii . bildad . iob. the next land of italy to sicania or sicily . math. 27. & ch. 14. ch. 10. zophar . iob. aben ezra & kimchi vpon the braue ebrew . ch. 4. 10. ch. 8. 11. ch. 11. 20. ch. xiii . chap. 14. eliphaz : the second tyme. iob. ch. xvii bildad : the second tym● iob. zophar : the secōd time . iob. † † so moses desired to know this : ex. 33. asaph ps . 73. ier. 12. eliphaz : the third tyme. * * the iew bechaia reasoneth , as eliphas might , vpon gen. 15. fol. 22. col. 3. thus much bechaia bringeth from ramban , which eliphaz might have told . job . ch. 24. bildad : the third time . job . ch. 28. ch. 30. chap. 31. elihu . ch. 33. ch. 37. the lord : and iob.