The first common place: Warre.

Hayle and fire mixt with blood, In Iulian the Apo­stata. sheweth vexation with warre: ever since Constantines house fell, the Popes bestird them to stirre warres to overthrow the East Empire, and to set the West by the eares.

The second common place, The Popes supremacy.

The arising to be a great mountayne: became a moun­tayne of fyre, when he cast himselfe into the sea of nations: That a third part of men became dead in sin, in profane tra­fique of life.

The third common place. Corruption of Scripture wrested to his policie.

A great star burning as a torch, fell from heaven, and fell into the rivers and fountaynes of waters, & the name of the star is wormwood, &c. Angelus ecclesiae, the Doctor is a star, Ch. 1. heaven is the Church: burning as a lampe, is kindling of wrath: the waters be the Scriptures: falling into them, is wresting of them to mainteyne his kingdome: so the sense is bitter, and the D. is wormwood: that many finde deadly haeresies by this wormwood.

The fourth trumpet, Great fall.

They which were principall, as the sun, moone and stars (Iacobs familie, in Iosephs dreame) lose much light. Gagnae­us a Papist telleth, this to touch, Popes, Cardinals & Bishops.

The V. common place.

The Angel or Doctor, falling from heaven (the Church,) hath giuē to him not S. Peters keyes of knowledge, but keyes of a deepe pit: to darken sun and ayer: the office of Christ and law by which we see him. So infinite millions of mōkes and fryers come forth: locusts for devouring the earth, with scorpions stings to torment harts: when Christ is obscured and Scripture, that men find no comfort: but bee worse for their soule, then Iob for his body, Iob 3.

[Page 29] To make warres, their wealth will make many horses: and they have authority as Kinges with their crownes: though they pretend to be as private men. ( Dan. 7. The Chaldean stript of Kingdome is so termed: And Antiochus having no right to the kingdome:) and they keep within doores, as of womens hayre: but they have Lyons teeth, to hold fast all forged and wringed giftes: openly forged, as Constantinus donation: and wringed of kingdomes, which they help vp: and from deceived by terrour of purgatory. They have brest plates of iron, to defend themselves: and the noyse of their wings is like the noyse of horses running to warres: while stil they set Kings by the eares: for the first common place: that haile and fyre be mixed with blood. And their scorpion stinges sting men five moneths: till Princes compell them by a cold winter to hide themselves in hedges, as Nahums Lo­custes of Ninivy, hide them by enemies.

An excellent name of the Pope: THE ANGEL OF THE PIT: KING OF LOCVSTS, ABANDDON, APOLLYON.

Our common name which we give the Pope is Daemon in Greek: for Popes be Daemones in Eustathius: from the Com­mentaries of old Aristarchus and Didymus, and others. His Commentaries are from ancient Heathen, not from himself: as Erasmus well noteth in his observations vpon the Apo­calyps. Whereas I cited Homers Commentary followed by S. Peter, D. B. the learned, thought that a foolish oversight: as though I must mean Eustathius: who was of late. And he doubteth whether S. Peter read Homer. I am out of doubt he never read him: But the holy Ghost gave words of old for S. Peters vse afterward, by instinct, not by reading. And so much a simple Doctor might have knowen.

[Page 30] B. L. shewed himself, in his vnlearned skophing most Athean. And as Iannes and Iambres, Symon Magus & Ely­mas, and Alexander the Coppersmyth are for eternall me­morie in the hart of the Bible, so deserve such for to be. Now as wee vnawares and Papists call the Pope, Daemona, a Divel: vnawares we call him so, GOD ruling our tongues: that is specially worthy noting. When Iulian the Apostata was kild, and Libanius commended him, that he now was with the Daemones, the Greek Doctors took him vpon his word: and what an asse he was to speak that which the enemy would wish. D. Iohannes Pistorius the Popes chalenger, wrote to me that IOHN CALVIN was Dactylodeictes of Antichrist: Who shewed by the finger who was Antichrist. I took his graunt: that so the Pope was. For Calvins finger aymed at him. So the Popes chalenger overthrew the Pope. The same wrote to me the Anathema. But God dealt with him as with Balaam the son of Beor, in Italy pronuntiation, of Bosor, in Chaldean, where S. Peter kept: where the Galilaean his voice told he wrote not from Rome. The Doctours Ana­thema was this, to me, I Anathematize thee, as Paul did Barnabas. I take it, sayd I. And so thou makest me better then any Pope that ever was at Rome. Paul thought him of the same faith, and happines: But I anathematize D. Iohn Pistorius, as S. Paul did Anathematize Elymas Magus. Vpon this he yeelded, as Helvetia knoweth. And to his dying day spake most reverently, as some English heard, of his checker.

So here we must mark not what men call the Pope, Holy father, and vicar of Christ, and head of the Church, and King of Kings, and Lord of Lords: but what GOD doth call him: and God taught Adam to give fit names. Here the Popes names be many. One is, the Angel of the pit: as the star falling had the [Page 31] keyes of the Pit, to bring forth his Locusts. And, the King of Locusts is the fittest name for him. In Ebrew, he is called Abaddon, Num. 24. and Abdan in the Thalmud is the worst name. Aruch will teach Beracoth Perek, eve­ning pray­er, fol. 28. the place. Also he is called Abaddon chiefly for remembrance of Num. 24. where Balaam endeth his prophecy, in Italy going on to destruction: & Iohn Chap. 17. 8. 11. translateth Balaam most properly: as D. Kimchi, in hard Grammer: Adey obed goeth on to destruction. In Greek he is another Apollo: a Divel of Delphos, destroying such as seek to him: as Apollo destroyed rich Craesus: deceiving him to war against Cyrus. He knew well enough that Cyrus should have the victory: Esay had told him so: and though Craesus gave to Apollos temple, very great gifts: yet when he asked him, whether he should fight with Cyrus, he an­swered: Craesus passing over Halys, shall overthrow a great King. So he did in hope of good: But overthrew his own king­dome: and rich Craesus became poore Irus. So the Pope maketh but a mock of Kings. Thus one who of the sixt seale, is fully described: what the Pope is, and what he meaneth to do, as Chap. 11. shall tell.

And this first of the three woes thus set forth, reacheth from the Popes supremacy, after the yeare of our Lord, 600. vnto Ierusalems war ended at 1200. For which 600. yeares, the Pope still made haile and fyre to be mixed with blood. Now the second woe is in his punishments, by the Turk: and by the Gospell and Martyrs, teaching Princes to cast him off.

The sixt trumpet and common place. Of the Turks comming vp and dealing.

Cedrenus and Volaterranus (in Arabia triplici) teach of the Turks and Saracens conjunction: and sundry others, how [Page 32] they afflicted Spain and Italy. Their history I have touched in my book of Scripture Concent: & I would any of cleane spirit that rageth not against the Concent which GOD gave to Scripture, & I do but shew, to have my best help, thence. There is a full explication of the second woe. Bibliander in Chronologia sheweth that after the Popes supremacie graunted by wicked miserable Phocas, to impudent Boni­face the third, Machumed began to be as gratious a Father as the Pope in Rome. Machmad is in Cant. the title of Christ: Graces it self. And Chamudoth partaker of graces, to rare Daniel Chap. 9. by the Angel Gabriel. Now this false Pro­phet forging himself taught by the Angel Gabriel, taketh Daniels terme in the highest sense: Machmad delite it self. Rashi telleth, that because he humbled himself before GOD in fasting and prayer, he was so called. But Turk and Pope will have the holynes of Apollo: past repentance.

The combat of the King of Locusts with the Martyrs.

When the Martyrs begin to revive the Gospell, the city which is called for spiritual vncleannes of religion, spiritually Sodoma, for cruelty against Israel, Aegypt, setteth fourth the King of Locustes: who commeth with his Locustes winges of chariots and warre horses: and fighteth in all nations, with these two captaynes of Martyrs: and killeth them: and their case is playne, how they are murthered: as if a Crowners quest went vpon the policy that crucified Christ: after his preaching 42. moneths: or dayes 1260. or yeares [Page 34] three and an half. Now as Beda and Carthusianus well note (in three yeares and an half) all time of preaching Christ, in memorie of his preaching so long: so the time of their noted death, while their ashes may be seen, and they are not put in grave, is, in a proportion, called three dayes and an half.

Now that all may know that two yeare is not proper, twise one: but as all the returned from Chaldea Babylon be two, Zach. Ch. 4. and 5. So the witnesses of truth that leave spirituall Babel, all are in that sense called two: and the citie which killeth them, in peoples, tribes, tongues, and nations, is not a building of houses: but a building of policie. So the two be not two men, but two companies: and the dwellers in earth would not reioyce and send giftes one to another, as Iewes against Haman in Ester for two, but for the com­panies of two sorts: rare wightes full of eyes, & 24. Bishops: and the troupes that give glorie to God and the Lambe, and pray onely to the Lambe, the great God and Saviour: these in all nations where the king of Locustes tyranny reacheth, are the two Prophets who vexe them, whose mindes dwell on earth, and cannot see the heavenly policy of Christ.

In that sense, after three dayes & an half, spirit of life from God entred into them, and they stood vp, and feare fel vpon their enemies: and they heard a great voice from heavē say­ing vnto them, come vp hither, and they ascēded vnto hea­ven in a cloud, and their enemies saw it. Iohns vision went vpon two: and vpon one city: & one beast. But Romes po­licy the king of pit keyes, with his Locustes: and the states that write and fight against them, must be meant: of whom when one is dead, an other is alive, iump in the same veine: as though it were the same man: and their enemies see, they goe vp to heaven: and the beast which is ascended out of [Page 35] Abyssos, that is all his corporatiō, millions of millions (these visions represent corporations, and vnder one, millions of men be told) all Papistes goe from their Abyssos of black ignorance, vnto Abyssos, Luke 8. and Zohar vpon Genes. 1. 2. whither the Divels shall come in their time (but are yet in this world) to be tormented for ever and ever.

After this teaching and fighting a great earthquake sha­keth a tenth part of the king of Locusts city: which crucified Christ, and prayeth to the virgin Mary, to commaund her sonne, the Eternall God, by the right of a mother: as though she were mother to the godhead, because shee was mother to the Person one of two natures. And they are very wise who thinke the mother of God, in schoole phrase, can finde no better speculation in heaven then to listen to the Citie that crucified the Lord of glory. Iscariot the traitour con­fessed his fault: yet Christ gave him over to hang him selfe. Rome that kild Christ, after justifying him, sinning so against the holy Ghost, and sinning more then if they had kild all the men in the world; yet is worse then Iscariot, and wil not cōfesse sin, but clayme right to rule the world: because once they durst crucifie the maker of the world: and pray to the Virgin Marie to forgive the Popes holynes, the Vicar of Pilate.

In Elias 7000. bowed not the knee to Baal: and live. In this Citie 7000. that bow the knee to Baal dye, are kild, in vision 7000. in storie seaventie millions of thousandes, with this 120. yeares of the Gospell revived. And full many give glory to God, and leave the virgin Mary alone, to be happy as other faithfull, Bathshebagh, Ruth, Thamar and Sarah, al her mothers: and who more in sin yet stayed vpō her sonne, who was then in their loynes. Thus the second woe is past.

The Popes fall: the seaventh trumpet of common place.

Since Kingdomes match the Pope in strength, and have brought him that he dare not queck but be content to hold his owne: An open voice is in kingdomes, that whereas the Pope hath been once cast out, and now God reigneth, wee looke for no chaunge till the resurrection, at 6000. by old guesse. Hence at 463. For our Lord was borne at 3927. adde 1610. then now Adams soule and dust hath 55, 37. at 463. the gesse will shew it self. At 3000. the Arke was brought into Salomons Temple. at 4000. exactly the Romanes destroyed Zerobabels temple.

And as the Pope falleth by steppes as he came vp, & not all at once, so 463. yeares may Spain and Italy holde him vp: while Archbishops and Bishops, Pastours and Curates have too much stipend and authoritie: but litle learning in the holy booke, for wisedome vnto life. As Agamemnon sayd of Nestor, that ten such would soone fel Priamus citie: so ten Kinges that would clear the Revelation to Hebrewes, Greekes, Latines, and all tongues might hasten the Iewes calling: but I am afrayd none, saving our own, will performe any promise that way: to agree with Iewes that the Arke in the Temple is the holy man, which is golden within & with­out, and hath the tables of 613. letters, to which answer 613. lawes, into which all wisedome falleth, and none fayleth, written in his hart: and vpon the mercy seat all of gold stay the Cherubims looke. When Christ is seene in his Temple of humanitie, thus Papistry fayleth and falleth: and from the Church dayly, till the end lightening and voices and thun­drings, and earthquake and great hayle, would make Aegypt and Rome to quayle.

[Page 37] But few desirous of divinitie have maintenance, and am­bitious in wealth spurne at soules health: and kings see how much is spent in vaine, and how scholers bend to gaine: and so courts fall at Sardis, Ch. 3. and the Pope may live yet He­bers yeares, this present and 463. That this Trumpet may then speak to Ezekiels dead bones, & make them arise, Ch. 37. as Apo. 20. all arise.

Thus in seales and Trumpets God hath once shewed all. By seavens: spirits, hornes, seales, and trumpets, to teach the prophane world of resurrection. The same shal be repeated in beastes seaven headed, and seaven Angells: vnto a newe mention of the resurrection.

The Popes description.

A beast arising from the earth, that is, without war: ha­ving hornes like a Lambe, that is, Christes Vicar: having [Page 42] the mouth of the Devill, for divelish lawes: restoring the Empire, and working Miracles of deceit: as though he were Elias, a restorer of truth. The Iesuites report of their mira­cles, comment well on this. And the Popes endevour, (since great Constantine left hateful Rome) to set it vp, by revived Empire, & to destroy the East: this matter is famous in con­tinuall stories. And Canon lawe telleth that none may live vnder the Empire, but by yeelding vnto the Popes lawes in subscribing or oth, or some open token: as a marke in the forehead. And where a nūber given to a man, as the sonnes of Adonikam were 666. that being called the number of the beast, and to a sense of wisedome, which is vsuall in notati­on, A God stāding vp, that is Adoni-kam: this describeth plain­lie the man that stands vp in the temple of God, as if hee were God.

How in the West, the Church falleth.

Six seales, shewed the Romans violence, against CHRIST & his seruants; plagued with warres, death, & pestilence, and ouerthrow of Empire. 7. Seale. The seauenth sheweth a sinful state in al Satans might deceiuing the West, wherof 7. trumpets giue warning, which the sealed before will take; others will not.

The summe of the Gospell: contempt of which, causeth God to cast off the open Church.

CHRIST, Mat. 1. 11. a sacrificer for euer, the Angel of the couenāt, maketh his humanity, the golden Altar, vpon which he lay­eth the incense of our prayers, Psal. 141. 2 receiued in a golden censor of his pure mercy, & they come before the Father for the 144. thousand Iewes, & innumerable heathen: whereof the trum­peters for 7. commune places: compaines of holy Doctores be the principall. Now, because Rome would teach with forcefull deceit, Rom. 5. not to receiue the abundance of the grace, of the gift of iustice of Christ, that by faith we should be iustified, to haue peace with God, Ephes. 2. to reigne with his Sonne: but must seeke helpe from our selues, who bee children of wrath: Christ turneth his mediation, Psal. 22. into wrath against the seed of the serpent; whose City pierced his handes, and feete; and by their occasion made others fall. As the loue of God in Christ, Ephes. 3. for bredth, length, depth, and height, passeth all knowledge; so the contempt of the tree of life; and of the man a little inferior to Angels, Hebr. 2. in death; but after ascention, crowned with glory: as to the rebellious Angels disdayning mans glory it gaue eternal woe, it giueth to men that follow that company called Satan, Exod. 20. the old serpēt. The anger of Christ is heare, voices, thunderings, lightnings, earthquake in states; as at the Law-giuing; Because Christ the end of the Law is contemned. This could neuer haue fallen out, if the Ebrew Bible, with the Massoreth orthographie dictionarie, for ac­cents & vowels, had beene vsual in churches ouer the earth; [Page 60] and the N. T. the marrow of all Greeke, and sunnes bringht­nesse to the old, had beene scholes studie also in all nations.

But slothful contempt, to make translations from transla­tions; bred vncertainti; and it disdaine; it blindenesse; it con­tempt of Christ; it reiection. Machmad soone turned away all the East; whereof old, GOD was knowen; and God hath for that, cast them of for euer. The Grecians were so proud of Greeke brauery; that of Origens Octaplun: of Ebrew, in Ebrew letter, in Greeke letter, in the 70. in Aquilas, Symmachus, Theodotion, and other two vncertaine translations; they little cared for the Ebrew, but from Greek vncertaine, they mar­red their commenting, and gaue Arrius great aduantage. And, when Arabians, Aethiopians, and Muscouites translated the 70. not the Ebrew: the difference of 1500. (and more) yeares excesse, aboue truth by the 70. in Genes. 5. and 11. caused Greece and the other, and much of Romish soyles, to blaspheme the Ebrew, as corrupt: so disdayning bitter rootes, they missed to gather fruit of nourishment. This bred the thundering anger of the Eternall Word; which was with God aey; and made all things: and gaue words Ebrew and Greeke, each as pearle and shyning Iewels: Hence vn­learned scholars, turne all to Ambition and Heresie: politi­tians, to profanenesse.

Of the names, Papas and Pope.

The name Papas, in the Greek fathers epistles, is from one to another, this much: Right Reuerend father. But when one would haue all to himselfe; not by learning in Ebrew or Greeke for Gods worde; but for strong hand in supremacy: then the name rested in him, but turned into Pope; which in Homer, Iliad. 3. as Eustachius well noteth, is Damon, a Deuil. The Pro­uidence of God, in mens tongues for names, fitted vnto mat­ter, is to be regarded much: That Pope, and Daemon is all one.

[Page 62] Add vnto this, that the Pope is called holines: Marke for this, S. Paul; THE SINFVL MAN; THE WHOLE ENEMIE: HE THAT EXALTETH HIMSELFE A­BOVE ALL, THAT IS CALLED GOD; OR WOR­SHIPPED: A NEWE ANTIOCHVS EPIMANES: SETTING FORTH HIMSELFE IN THE TEM­PLE OF GOD, AS IF HE WERE GOD. THIS, AND POPE OR DAEMON, GONCVRRE. The se­cond Angell, or Company of Scholars, sheweth howe hee commeth vp, for the Emperour.

Articles of the Popes corruption of Scriptures.

First, He holdeth not the Hebrew and Greeke holy text in vse: God owne holy wordes: penned by the Eternall Spirit: speaking all of life by the SON: in dayly esteeme: for all in leisure of studie to know: and which all of leisure to studie should know. But in steed of it brought in a Latin worke; of which tongue none is bound to haue regard: and brought vnto schooles, Latin for Greeke and Ebrew.

II. The Apocrypha bookes were all made by Men of Iuda: And speake not a syllable of CHRIST: yet helpe Iosephus for all Israel, against Appiones, Instim, Diodorus Si­culus, & Cornelius Tacitus in madd Antiochus: and so far haue their vse. The fable of Tobi is made to busie heathen for As­surs captiuitie: which heathen neuer mention: nor Iudahs deportation to Babel, or returne: For it Barucs forged Epi­stles; Susannaes allegorie, for the whole state, King Ioakims wife polluted by the Babilonian Iudges; but reuenged by Daniel, is wittilie fabled. The enuious heathen, neuer men­tion the fire quenched by Daniels most noble Cousins: Therefore a Rhetoricall song, was formed to shew what in the fyer, their cause might speake, to Idol-seruers.

[Page 64] But Daniel recordeth nothing spoken: who knew all: and would omitt nothing of glorie. So no heathen tell as Ie­remi of Babell Bels seruants, who thought Bell gaue them kindoms, that GOD by Cyrus would take out of Bels throte, all the kingdomes which he had deuoured: therefore the fa­ble of Bell mocked heathens blindnesse. No heathen tell of Daniel cast into the Lions den for not worshipping the Per­sian Emperor, or Dragon: as Pharaoh is, Isa. 27. and mouing the K. to renounce that: the fable of the Dragon worshipped in Babel, and destroyed, telleth of their enuy and folly. And vpon Darius speach to Daniel, that GOD in whom he belie­ued, would saue him: and Daniel said he was saued, because justice to GOD and the K. were found in him: Abbakuks say­ing; the iust man shall liue by faith: is enlarged by a fable: that Abakuk brought Daniel pottage from Iudea. The heathen knew not Gods counsell; that God by Iewes would teach in Babels fall, how he hated the pompe of this world; and hath another world for soules Rest, where wicked shal be plagued for euer, and telleth that true happinesse standeth in the knowledge of Christ: who gaue Cyrus all Croesus gold, to send Iewes home from all quarters: to preach of their Eternall hope: and to confute Greeke sages. The 3. of Esdras, is much true, much in fable, to smooch this in a greek stile, familiar for heathen: and such fables be the additions to Hester. The fourth of Esdras, was made to keepe Esdras, (another Moses) from contempt amongst heathen: who would thinke him base, that handleth but Iewes genealogies, and the Temples building, without telling the reason: and diuorcements: therefore they faine for him deepe speculations: as the greeks Clem. Strom. 1. feigne all the Law was lost: and Esdras by reuelation restored all. The Persians for religion, were a new [Page 65] Nebuchadnezar, their warriers, one Holophernes; Herodotus na­meth one so. The Iewes states, Iudith. Gods justice against Elam, Iudiths sword. And thus, heathen that would mocke truth, are mocked by fables.

Wicked Diodorus Sicul. and Tacitus, commend madde Antiochus, for his endeuor to ouerthrow the Iewes religion. Two workes of seuerall Iewes, the later very foolish and vn­learned; yet good enough for prophane heathen: were re­ceiued to stop such mouthes. The whole nation is of wic­ked Tully termed barbarous, and superstitious, to stoppe such a mouth; eloquent Syracides passing him in sentences, and shewing all the Lawes glory; and eloquent Philo imitating Salomons wisedome; for mans good end, were receiued: to check heathen; though one knew not Christ. Of these the fable of Toby, is by the Pope made Gods word. The Thal. Ieru. in Ros Hasana for Michael and Gabriel, make it a late fable & wicked. For Manasses, caried to Babel by the King of Assur, some tryfling declamer would shew what one in his case might speake: as doth Homer for Agamemnon, Achilles, Cal­chas, Nestor and such: but it were a ridiculous babishnes, to hold that trifling worke better then Tobies fable; A plaine fa­ble throughout, and no fitter to be read in sadnesse in the Church, then Lucians dialogues. The Popes ioyning of these to the Bible, is wormewood.

III. Wormewood holdeth not these 3. principles true: which all should. 1. The text of the old Testam. is kept in let­ter most sure, by the orthographie dictionarie, or Massoreth: that no letter was more nor lesse, nor of other▪ orme in Moses tyme, with vowels, and accents, & margine reading expoun­ding the text; then we haue it at this day. 2. That the Rabbins expound all in grammer sense, well for our vse. 3. That [Page 66] all good for religion, and life is in Moses; as the Prophets and Apostles draw him foorth at large. IIII. The Pope in Bel­larmine and others, peruerteth or contemneth euery whit of the Bible. V. He maketh a whole policie, wicked: against all points of faith; and ciuill lawes: and would bee as a God in the Church so set foorth, 2. Thes. 2. Thus he is wormewood it selfe. How he groweth vp to be a great mountaine, to be a­ble to vexe the world: that followeth in the next Trumpet, and keyes of the deepe.

The occasions of the Churches fall from heauen.

The two Testaments, shew that CHRIST is the Angell of the Couenant, standing by his humanitie, at the Altar of incense; and in his golden Mediation receyuing the prayers of the holy, that with his incense, they come before God: so he sitteth a sacrificer for euer; figured in Sem described as God, without father, without mother, without beginning of dayes, without ende of life: witnessed in Moses description, that he liueth for euer; a King of Iustice, and a King of peace, so S. Paul to Scribes after their owne manner, yet extant in Zohar and Menachem and others describeth his Vicar Sem, the great: as Rabbins terme him, to haue figured the Redeemer [Page 67] to the world now, of Noahs house: The SON thus knowen in our Sonne.

How the old Testament: came turned into wormewood.

Of the age before the flood, God said: I repent me, that I made man; therefore water, tooke their bodies; prison aeter­nall, their spirits. The tower-masons making Gods of starrs, in contempt of SEM, the high sacrificer; and prating daylie against his faith, were cut off frō Sems tongue, to let it alone; and in Babels captiuitie ended it from commune vse: and soone after Daniels age, from speach of all, but schole learned; But Moses, by Sabbath reading was some what knowen to the people. Besides God made Sems tongue so hard, that a mans whole life will hardly catch it: and left no authors of it, but Sems prophets; to make vs search how rare wordes in them, open themselues, (and they vsed but once) by the argu­ment.

So Sems tongue is an hid pearle, of it Iob cost me more paines alone, then all Greeks, who now cōmeth to open iud­gemēt. Churches had no Hebrew Rabbins for grāmer of yer. neare 1000. nor grāmars, or dictionaries; Origen did put forth Ebrew, in Ebrew letters; and spell'd in Greeke, much cited in Epiphanius; with six Greeke translations. The 70. hid their minde much, specially in 3600. yeres alteration of liues from Moses truth, as thus; Adam liued 230. yeares and begate Seth. And afterwardes 700. for 130. in Moses, and 800. our notes say, Moses omitted 100. y. before Seths birth; they may as well say he gaue 100. too many afterwardes: and so in 3600. yeres. Yet though Arabique were neare Hebrew; and Aethio­pian: they translate the 70. And not the Ebrew: and Greekes with Muscouia follow them. But if Princes had [Page 68] allowed in euery land, so big as Canaan, 42. great Cities, for Hebricians only; they had beene Ezdrae, for readinesse in the Law: and had beene Atlantes, to beare vp heauen.

God saw that his justice could chose but few; and of eter­nitie did set many to anger, and therefore gaue not Princes that iudgement, nor to scholars, one of a thousand millions, a minde to such hard paines, but to be such monachos, as Na­zianzenus taunteth, giuen all to feed them selues, and to en­uie all paines: and Athanasius, Gregorie, and his deare bro­ther Basil, felt for the holy Trinitie. And West Monachos rested in Ierome for text, and in S. Augustin for explication.

Of the New Testament.

The New Testament penned in Greeke, by the H. Spirit, is to be esteemed in Greeke better then all the world can euer conceiue.

Part I hope to vtter: but conceiue more. The preparation to bring Greeke ouer the world, must heere be knowen. To Iapheths Iauan, God left it: and spread his race from Cilicia o­uer the West: that Bardi Caesar. Cō. in France, and our Cambria kept Greeke Philosophi. And when God meant in open acti­on, to end by Babel, Sems tongue; which he kept in Canaan 500. yeares that Babilons cōfusion hurt not the Kings house: but the Chananean dialects twelue, came neare his: when God would end this tongue, in holy Daniels age when hee had shewed the strict yeare and Pascha day, of Christ his Pa­scha, who being the first from the dead, would shew light vnto the world. And Aggei, Zacharie, and Esdras Malachi, had com­mented vpon holy Gabriels oration, when God would haue no more Diuinitie written, all being spoken that could bee told: he sheweth a miraculous prouidence to fi [...]t the Greeke tongue to the Gospell, by Athenes and all Grecia, Pisistratus, [Page 69] of holy Iosiahs time, brought noble Homers wit into more re­uerence, then Monkes the holy Gospell: that children should learne him euery whit without booke, and parted him twice in Iliade & Odissea: into Alpha, Beta, &c. (As the vnknowen God dealt, Psal. 25. 34. 37. 111. 112. 119. 8 tymes: 145. & Pro. 31. Lamen. 6. tymes.) And Aristarchus made a commētarie vpon his hard wordes: so that S. Peter by Gods reuelatiō vseth his noble phrase; and him, not Eustathius I cited, though Bil. and Bar. would win spurres, to prick their owne sides. Didimus el­der then S. Peter kept Aristarchus remnants, and frō Didimos, not from Eustathius, I brought Aristarchus and Homer, whom I am sure S. Peter neuer read, but the holy Ghost read him, and led Peter. This honor to Homer, set on Solon to write sentēces; and Theognes, & Phocillides, & Minermus: that ciuill groundes were made pleasant in braue Greeke: to make all eloquent in speach; Then arise tragiques, Aeschylus & an Heroi (que), equall to Homer, or old Corinnos of Troyes age: and P Alamedes scholar, who in other warres, gaue Homer his timber. Euripides, the painter of mans lot, and Lyriques rare, and Commediques, as witty Aristophanes: Phisitians: Historiques, from Hesters age; Hellanicus and Herodotus, and Plato, and Aristotle, and tenn Oratores, and Theopompus, & innumerable of all sortes: while Iuda was in Babilon, and vnder Persian, taught, ( Dan. 10.) that soone they should bee vnder Grecia, till Christ came in some parte: and therefore they taught their children Greek: that the 70. flaunted in store: setting 80. seuerall Greek some­time to one Hebrew tree; as to Shub. 70. 60. 50. 40. 30. 20. 10. and so to very many. Now Macedonians of Selleucus Nicato­res people being in 72. Kingdomes: East and North, were forced to knowe Greeke: and by the Ptolomies, South lear­ned Greek; and the Iewes scattred by them, brought the 70. [Page 70] ouer all: and mention of Moses. So before our Lordes redem­ption tyme, all nations (as Tully, for Archi saith) knew Greek, when Latin was kept in a narrow compasse. And thus a fun­dation was laid for elegant timber to the N. Testament. The Iewes note in Ierusalemi Megila, that Noah prophecied how Sems house should bring Iapheth to faith in the tongue of Ia­uan, the Greeke. And Midras Rabba citeth the same; and in Megilah theysay: that no tongue but Greeke, can giue He­brew fitt termes. Christians should vrge their owne testimo­nie, that as a Tribe failed not from Iuda till Messiah came, so all nations then spake Greek; Genes. 49. but not many ages after that. And as Abben Ezra confesseth vpon Dan. 9. that the 70. seauens are 490. yeres, from Daniels prayer, to sealing of Messias, the holy, of holy; wherein not one of a hundreth thousand millions, spea­keth so truely for our victorie, as the sharpest enimy doth. So Ierusalemi should haue confessed, that the fishers of Gallile were to write in Greeke from Ierusalem, after 490. yeres. And before it should be destroyed, as we see Actor. 15.

Of the New Testaments elegancie.

The N. Testam. in Greeke is so little that by one houre, in the morning and euening; in one weeke; one may with ease, and great delite, read it ouer. Yet this booke hath more seuerall wordes by the fishers of Galile, and the Phisitian of Antioch, and the tent-maker borne in Tarsus, to be the first Apostle at Rome, then 100. great Greek bookes: aboue 4600. that all old Greekes haue some building in it: and all extant now, but for fragments kept, cannot serue it. More, in mens names it learnedly openeth Ebrew, to rare vse: as Bosor for [...] 2. Pet. 2. by Babels pronouncing, not Italy: that any maide of Chaldea, might see by the speach, whence the Gali­lean [Page 71] wrote. So Talmud names come, as Lazar, for Eleazar; whose natiō is fitt for any one that maketh God his strength: to feast in Abrahams Bosom, when the soule departeth hence. Moreouer the Macedonians spake Greeke wordes, in east & south hardly found; as, [...], and such: such from Thalmudiques of Babell, the N. T. had: and east termes, for politique matters, from Seleucidae; as, Angareum, to post­seruice. It hath aboue 50. of Syriaque, for rare vse: And to shew in what age, euē vnder the Romans empire beginning, & Greekes end, Iewes haue Greeke names, and some Latin: as Philip and Andrew and Marc Iustus, & such. This chec­keth the Talmud, which from the depth of Satan persuadeth his sonnes, that Iesus our Lord his dayes were long before, in the Maccabees gouernement.

Foure Dialests the Booke hath: Attique or commune Greeke for matters knowen to heathen: Act. 17. 18 Attique Greeke. as, Spermologos, to Paul at Athenes: the deadliest that Demosthenes there aboue 300 yeres afore bestowed vpon Aeschynes. So from Diphilus, and Philemon, and Sophocles, some for speciall vse: and from Epimenides Aratus & Menander, knowen testimonies: briefly from al eloquent some: as [...], & [...] [...] for any passage, & Haides, to conteine heauē & Hell Luc. 16. & 4. and in Act. 10. tymes. Luke praeuented 15. foolish brawles by Greek: But men care not kicking against the spurre, Act. 9. & is often in Aeschylus & Euripides; and names of maners from all: so that one cūning in the N. Testa. & Greekes should frō the one, still runne to the other, in memorie: & see better vse of both. And though one had so many eyes as Argus in Ae­schylus 10000. all would heer be well occupied. Another Dia­lect is frō the 70. whē the speach is most to Iewes, The sep­tua: greek. as Iechonias begate Salathiel, so Zedekiahs the vncle 3. yer. elder, is sonne, [Page 72] and Ioachaz first king, yonger 2. yeres, Ioackim is eldest. So Vz­ziah is sonne to Ioram his fathers great grandfather: So our Lord is sonne to Ioseph (as men thought) to Ely '&c. to Adam, to God, as sonne of Dauid. For some of these the heathen haue the like: so Iulian calleth Romulus his Ancestor, as S. Ma [...]h. speaketh of Iechonias and Salathiel: so for the word, vntill, for a matter neuer done, Math. 1. and 5. and Homers Ili 5. in Agamemnon to Chryses: that he should not haue his daughter vntill she spent her age with him in Argos. So a iudge giueth sentence for one that oweth 10000. talents; and hath not a peny to pay, nor can gett in prison, that he shall be in prison, till he pay the vttermost farthing. The pri­soner will not plead that in tyme he must come out. Starres be darkened by ignorance of Greeke, to put going to Hell for going to Paradise, a breeding of Purgatorie, which Grecia of 1200. yeares neuer held. The 70. Greeke is notable in this: whom God raysed vp, disannulling the sorrowes or hurtes of death. Act. 2. from Psal. 18. he that would say Peter spake of the second death, or of hell Torment, deserueth small thankes. Briefly, many a thousand of wordes, haue the Apostles from the 70. calling vs to remembrance of so many places in the old Testament: of them I haue made an Ebrew Greeke dictionarie, and my friendes haue it in London, and they who will giue securitie for the copy, may write it out. The old Ierom, Erasmus, and Beza missed much of lightes, by not ex­pounding 70. Greekes from their Ebrew, that sun and ayer were much darkened. The A­postles Greeke. The 3. dialect is the Apostles owne: often do they expresse Ebrew in a new manner; and S. Paul the Orator of Tarsus, borne to be first Papas or father in Prae­torio at Rome; brought vp at Gamaliels feete, to shew in the Epist. to the Heb. the best Thalmudique that euer the sunne [Page 73] saw; the Ebrew of Ebrewes, fathers side and mothers side: and rediest in genealogies, true and profitable for his sisters sonne, and other cousins three, Rom. 15. This Iaspar of Ben­iamin the first foundation of the heauenly Citie shall be ci­ted for clearing Moses, Deut. 30. & the holy Gospell: by expres­sing Ebrew in new Greeke; What to goe vp to heauen, to bring Christ downe, meaneth; What to goe downe to the deepe, to bring Christ from the dead, meaneth. Moses of Leui grauen in the Smaragd, and in his Law a sunne; ( In solio Phoebus claris lu­centis Smaragdis) forbiddeth Israel, to leaue studie of the Law, as though it were high, or farre fetched in speach: and thus telleth what Smaragd-light it hath, Deu. 30. 11. This com­mandement which I commaund thee this day, is not a wonder for thee: neither is it farre off: it is not in heauen, to cause speach, who can goe vp vnto heauen, to take it, and preach it to vs, that wee may do it: neither is it beyond the sea; to cause speach, who shall goe for vs beyond the sea, to take it, for vs, & preach it to vs, that we may do it: But the word is verie near vnto thee, for thy mouth & for thy heart to do it. Thus Moses sheweth that the Smaragd of the Law shineth in the Couenant of the Rainebow, Isai 54. for the waters of Noah. That Christ in Genesis was know­en to the Patriarkes, and all the Ceremonies went no fur­ther; and the Ciuill lawes were most sensible, and all might be acquainted with it: The Scribes do teach it sitting in Moses chaire; without their owne workes of traditions; and such as liued in trauaile of handes might be able to judge. Now Saint Paul giueth such testimonie that for the Law they were exact, as he yet was a Pharisee, but they not know­ing that God was in Christ reconciling the world vnto himselfe, 2. Cor. 5. by the death of Christ: and resurrection, missed of the end of the Law; that blinde zeale to it made them fall frō God. [Page 74] Now S. Paul imitateth Moses, whose whole doctrine cōmeth to this summe: Moses and Paul teach one thing. do not say who can goe vp to heauen in high con­ceite, to bring Christ to dwell in our Tabernacle below: or who can goe in beleef, Rom. 10. to the deepe of the earth, to bring vp Christ from the dead: But what saith hee? The word is neere thee, for thy mouth, and for thy heart; This is the word of fath which we preach; for if thou confesse with thy mouth, that IESVS is the Eternall: and that God raised him from the dead, Psal. 71. 20 thou shalt be saued. Without marking imitation of Moses and 70. phrase, Psal. 71. 20. Paul will not be vnderstood heere: And heere he before had allowed the Scribes for all other Diuinity, while they sate in Moses chaire, for holy Trinity, and works, and law, and passage of all just hence to Paradise to perfection of ioy: Heb. 11. to the City which they had desired; the heauenly City which God prepared for them. Though they had not openly the Gospell: the per­fection. But the Scribes saw not that our Gospell was the per­fection to the Law: And by that they perish. I might bring a volume of examples: But my digression may not bee too long. The Thal­mudgreek The fourth is the Thalmudique kinde when speach is to Iewes. The olde Testament neuer named expresly and properly, place for soules: because infidels would mocke at that: But thus God saith; Leuit. 26. If yee keepe my commande­ments, I will be your God, and walke amongst you; that is simplie and for euer: as God, is the good God to Abraham, Izhak and Iacob, not to dead but to liuing. Nowe when the Prophets, had ended all that was to be spoken, to open congregations: and the faithfull were few vnder Macedonians: and Sadducees denyed soules immortalitie: and reiected Prophets com­ments vpon Moses; The holy learned enacted these tearmes: The Law, for all the old Testament. So is Psal. 82. Ioh. 1. & 15. so Es. 8. Rom. 9. Also, world to come; Paradise; Gehenna; Day of Iudg­ment; [Page 75] life eternall; second death, and many such: which all, the pretious Greeke Testament hath. And in all GOD ap­plieth it to mans capacitie, in infinite mercie: when the Re­demptiō manifested, made the profanest leaue mocking. Ex­amples of all foure come, Apo. 21. in the 12. Iewells. Rubens Sardius is Attique & 70. Simeons Topaz is attique, and 70. Le­uies Smaragd is atti (que) & 70. But this by the way: Smaragd, Ex. 28. in Aharons shoulders holding 6. tribes on the one, and so many on the other: is the Beryll of King Ioseph: as the K. is the stay of the Commune Weale: and the Emperour in Constan­tinople: not S. Chrisostome, whom in Photio the Dialect decei­ued: not decerning the 70. from Attique.

Iudahs Chalcedon in Thalmudique as in Thargum Ierusale­mi vpon Exod. 28. for the Carbuncle: Isachars Saphir, is At­tique and 70. Zabulons Sardonix is Apostoliq. Dans Hyacinth, is Attique & 70. Neptalies Chrisophrase, is Apostolique: Gads Amethyst is Attique and Apostoliq. Asers Chrisolite is Attique and Apostoliq. Iosephs Beryll is Attique & Apostolique: Ben­iamins Iasper, is Apostolique, fitted to the Ebrew: Isachar had it in 70. Exod. 28. Iuda in Isai. 54. and Apo. 21. in the first place: where the walles were like Iasper Christalling. And thus glori­ous is the Greeke Testament: which a tetractys of most lear­ned studies, maketh a building all of Gold, in the streetes: & of pearle in the gates: and wainscotted with Carbuncles: for Promisses in the SON, the Sun of iustice: and with other states for warriers: for states men: and for nauigation. I ci­ted many Rabbins for this placing of the stones to the tribes: then I had not Arias Montanus bible by me, nor remembred him. Otherwise I had made reuerend mention of his learned paynes: as I hold it a dogged atheisme to raue against trueth for humane respectes.

How the Papes of Grecia vsed the Bible: And the Popes refused it.

The holy New Testament, the learned Papae, as Athana­sius; great Cyril, and elder Origen, and Basill, and his owne-soule- Gregorie, celebrate with Attique Greeke, equall to Li­banius & Porphyrie, and the best heathen, that euer Athens bred; & all Monasteries were busied in copying it, with such care that where paradoxa came, they left it vnchainged: and where they had no old Testament but the 70. against ene­mies, which knew not Ebrew, they were most readie in it: And had also Origens octaplun: whence men of leisure might be reasonable in Ebrew: & the Christians Iewes synagogue thus dealt. They read Moses in Ebrew, and expounded him to their townes language: So Iewes, in Maymoni, did: and S. Paul described the like, and his discipline and theirs was all one. The wealthie Iewes that brought not vp their sonnes in Moses, were holden godlesse. And of multitudes learned, a sufficient number were chosen by all, Elders; for al matters. They were Ecclesia: Zakenim: Episcopi, ouerseers. And one, their best learned, to read the Law, with skil & choise of con­ferences: with Prophets and Psalmes fitted; he was chosen to be the Messinger of the Congregation. He dealt for matters that touched all. In expositions, the Archysynagogue re­quested the best in estieme to expound the Law, by another text: or to some commune place. Where heathen Officers brideled authoritie, they did excommunicate: and neuer the chiefe, but bade him keepe house and saue his honor. And they made Rabbies, Maymo. Saned. or Doctors; two or three, laying handes vpon him, and saying: Learned Rabbi, take thou au­thoritie to teach what is loose: and what is bound. And in the [Page 77] Synagogues Leuy had no particular stroke, but went from their 48. townes to Ierusalemi, at their courses: and the high sacrificer was not of the Sanhedrin, but as they esteemed of his learning. And all the Synedrion might be of Israel, or all of Leuie: and many Synagogues had not a Leuite, but all Doctores were of Israell. In Grecia the Greeke Bishops ca­ried them as seruantes: so Policarpus martyr at Smyrna, and all, a long time. But let vs marke The Citie that crucified Christ: what corruption of Doctrine it had, with Egyptian tyran­nie.

First the Greeke new Testament, the ioy of mans minde, 1 they excluded: And brought in steed rude Latin, of open lies, leauing out Mat. 6. a sentence from Dan. 7. Of Kingdom power and glorie: howsoeuer loiterers will excuse this; the golden balance of iustice would beare reading of Latin to people of other speach, and the babling and Babels building in equall peise.

Secondly, Italie had Greeke commune, when S. Paule 2 wrote to the Romans. The Papes continuing Fathers, had brought vp youth in Gods word, not in drosse of mans speach, to charme to men of other tongues; that must needes stoppe their eares as deaf adders: though the charmers char­med neuer so wisely. But Popi Daemones will answere to their name: and shew what the only cursed Citie, 2. Thes. 2. & Apo. 11. and 17. meant to do.

Thirdly, Because Clemens and Tertullian, were Eusebius 3 auctores, that Peter was at Rome, though Luke Act. 23. and 28. and S. Paul speak in other tenour: and first Peter telleth, that he was at Babilon: and might not without infinit sinne, vse a metaphore to deceyue his reader: and when trueth is a storie, to Psal. 87. that Babel shall haue Gods Church. Yet [Page 78] Popes begged great reuenues for buildings and scholars, by S. Peters name. Pauls man of sinne will do this.

4 Fourthly, The Rock eternal, Deut. 32. [...] there, and Psal. 18. and 2. Sam. 22. and often, is GOD only. And in Deut. 32. a Prophecie is laid, of the Rock, a defender against the foure beastes that come out of the sea: vpon which Rock the Church stood, vntill the SON of Man like in body, Dan. 10. to Tharshish or sea-like stone, tooke part of their afflicti­ons. Now the WORD Eternall, that gaue all reason, the onely teacher; in demaunding, teacheth to answere, saying: Whom do men say, that I the Sonne of man (Dan 7. by Rabbins generall) am? The fisher of Galile, that heard Daniel often read, said from Dan. 9. Thou art CHRIST, and holinesse there of all holinesse: and therefore (Psal. 2.) The Son of the liuing God. Then CHRIST calleth him to Deut. 32. speaking Rock in Iobs Ebrew, Vpon this Rock wil I build my Assembly, that no courts by terrour of death shalbe stronger then it. Mat. 18. compared with Rom 8. 38. &. 2. Cor. 11. 23 24. &c. & Act. 26. 21▪ 22. Christ is Ceph, & thou, as all that know him to be the Rock Cepha; and as the Sane­drin maketh Doctor, saying: Take thou authoritie for thy keyes of knowledge, to teach which is loose, & what is bound: whom thou teachest that God, was in the Rocke, reconci­ling the world to him selfe, he hath his sinnes loosed, by thee on earth; by the Rocke, in heauen: and who so beleeueth not that, thou bindest his sinnes, in earth and in heauen. This matter is the summe of all: and Greekes in Photius, tell that Andrew was the Rocke, before Symeon was. And Ce­phas answered with all thought, as well as hee: wherefore all had equall comfort: and so all godly. And because this new sentence, hath no new Diuinitie, hee leaueth all after confession of the Rocke, as knowing him selfe and Theophi­lus, to haue as good right to the name of Cephas. But hee by [Page 79] senioritie was to speake first for all, and so the name for all must bee tolde to him: that they who builde their house vpon the Rocke, Mat. 7. shall bee shaken with no Windes, stormes, waues. The Sun is not brighter then this meaning, for these wordes. Let any who dare, trye; by a conference of holy Scriptures, as I doe.

Now the Popos Daemon, denying that Rome crucified CHRIST: as Saint Peter denyed that Christ ought to dye, and was termed Sathan for that. Hee would haue this be­leeued of all, that Peter had a praerogatiue aboue all the A­postles: and was at Rome: and left to the Citie that crucified Christ, (for their good seruice) a successour to pardon, or to tye sinnes.

Fiftlie, Hence Landes are giuen by Princes: and specially 5 in wast wilde groundes, for Monasteries, where men before rebelled, that Monasteries giuing a chiefe rent, and supersti­tious people being fed with hospitalitie, wan much in three hundreth yeares, that after Buy-shop Gregorie, by Creontopho­nos Phocas, helde Sathans throne, and became stronger then the Emperour by this proceeding. The Bible must not bee studied in Ebrew. The Iewes marred it; and in Greeke hae­retiques: As though there were not most learned Christi­ans, that could looke to both. And this was pretence to pray still: neuer to teach trueth: and to giue the people in Latin Niene commandements for Tenne; And the Creed with a translation, that white was blacke: that to goe to Pa­radise, in the Greeke Creed, should be translated, to descend to hell; to Gehenna; in olde Chrysologus: and that the Fathers were there. So the Popes Clyents, are the tayle of the great Dragon. Moreouer, the Lordes prayer, for many thou­sande poundes Landes, they might haue, but maymed: [Page 80] to disgrace all auctoritie of the New Testament. But they neuer taught the meaning of the Lordes prayer, that when we pray, we pray vnto the Father, which is in heauen. That did Pope Daemon disannul, sitting in the Temple of God, as if HE were God; And he teacheth to pray to all from whose name he could get any lande: to Marie, though Rome killed her sonne: to Peter, though Rome by auctoritie made him a mar­tyr, farre off to Apostles and other Martyrs, that Rome mar­tyred: as though Apoc. 6. vnder the fift seale all these did not craue vengeance against the beastes of the earth, that killed them. Moreouer, to busie Princes, they say; If Popingayes sayd ouer Pater noster, so often, they should haue so many yeares pardon, in a new inuented fierie bath of Purgatorie: stinging poore soules like scorpions, fiue hundred yeares before their Diuels doctrine was espied. About the yeare 600. they tamed East proude Prelates; and goe on thus. From Leui they will make an order, and haue an altar; and an Aharon, with a cope, and holinesse in the forehead: and Levites in Linnen: and the name Priest: and of bread, they can make flesh, and of wine, blood: and they breake Ab­ben Ezraes rule praef. to Moses allowed of all; that nothing must be taken properly, which goeth against all sense. So they will not have the Lordes death to end all sacrifice, by the supper: But will make the supper a sacrifice: against all witt and learning; And the Pope is an Aharon: and the Priests lippes will keepe knowledge, Mal. 2. where hee tells them they did not, but should; therefore the Grecians would consume them as stubble: Also they are flat Arrians pray­ing to Michael, (who holdeth it not robbery to be equall with God) as if he were a created Angell: and not the Eternall Son, the Angell standing at the golden Altar of incense, his humani­tie, [Page 81] to receiue in the censor of grace, our prayers. These and such other treacheries against all the Byble; first brought the third part of sunne, moone and starres to be darkened in the third part; but soone, Christ the true sun, and all ayer, for bright­nesse of Scripture. And by these degrees, Man of sinne became able, as now 600. yeares wee finde, to stirre haile and fire mixed with blood, in the earth: missing wholy of Religion: and not as Turkes by ignorance, but by couetous malice.

In the open Church, companies of godly were martyred, for resisting the Locusts, deceyuing of the world; nowe lea­ving the zeale that Ephesus once had, and the first Doctores in Italy; and following Smirnean Iewes haeresie, in apish re­nuing Leuitiques, inflat Atheisme of altar, cope, linen, priest, sacrifice: reuiuing Pergamus Balamites, who for wealth and wantonnesse bred Monasteries, ioyned to Nunries: when Thyatirean Iezabels, are with Baals Priests, setting vp a newe Sardian dead wealth, in profane riches; and contemning Phi­ladelphias true loue, to saue soules: But reuiuing Laodiceas falling to the manner of the world, neither hoat in true zeale, nor cold, as open contemners, but Chananean hypocrites. [Page 82] To this end the Popes clergie is described in a plaine painting forth of them: and of their warres for Ierusalem at yeeres 1100. Next are all the Turkes warres handled alone: next reuiuing of the Gospell against both; vntill the end of the world: before which tyme neither Turke nor Pope shall fall. They flatter themselues that write otherwise. But as the An­tiochi who reigned about 300. yer. after 150. were so weake, that they stood by the Romans courtesie: & so Lagidae in the tutelage of Rome; till the set yeere of Christ his first com­ming; so though the Pope bee weakned in many places, Italy shall remaine a continuall plague: that shall appeare in the seuenth Trumpet. But now let vs consider the first Trumpet.

Whence the Pope chalengeth Keyes.

Nothing is more commune, nor euer seene more impu­dent, thē the Popes chalinging of Keyes; from Mat. 16. first say­ing that Peter is there the Rock. 1. All holy will hold him therin Abaddon, & Apollyon, autor of destruction. For the Son of man Dan. 7. Christ the holy of all holinesse, Daniel 9. The son of God Psal. 2. calleth himselfe the Rock from Deut. 32. translated in the 70. God. six tymes in one chapter: and the Rock was Christ, 1. Cor. 10. & there is no Rocke but the Eternall, in Psal. 18. and Rock is [...] Creator: & S. Peter chap. 4. vseth that terme for God onely, teaching Papes not to be babes, nor Popes but to know how he vnderstood the wordes of Christ. yet the Pope will make Peter to take Gods name: & to be the chiefe of the Apostles; and to haue power in new sort, to binde and loose sinns: as though all that truly teach Christ, do not the same, though they know it not. But the first teachers of the son, Ps. 2. were to haue the first commencement of Doctorshipp, in Thalmud knowen speach: Maymo. in Hagi­gah. And all kinges, who should read the Law & preach, as Salomon did all his life, are the true Papae and Episcopi: One appointed man should be the sergeāt of the Church: to looke to businesse speciall: But all that gouerned should be & are called Episcopi, 1. Tim. 3. as well as hee: & should be as well learned. God is Episcopus; Iob. 20. Pakid any of charge; [Page 84] as Eleazar, is Episcopus, communely in the 70. Iudas office was Episcope. Antigonus in Diodo. was like to be Episcopus of all Asia. And when the Greeke Papae would be Episcopi alone, they were neuer quiet. They had beene stronger, if all lear­ned had beene Episcopi with them; as at Zurick now one ru­leth none: but is chiefe sergeant for teaching & sacraments: but accountable as any other, for cariage. But Pope Romane thus goeth on, to teach: that Peter came to Rome, that he left keyes to one: and he to successores, that they be the Rock, to sitt in the Temple of God as God; to make men sweare, other­wise then any of Gods people euer heard: to allow Priests after our Lords death: to reiect the Ebrew and Greeke Gods gift: and to accept a Latin deadly falty translation, Exod. 12. Act. 7. & 13. to deny that the Bible which God gaue is extāt, to vse Latin in Landes of other Languages: to giue the peo­ple no vse free in it: But 9. of 10. commun. And Pater noster as to parrats: and with the last verse stollen away; the verse from Dan. 7. shewing all Kingdom, Power, and Glory, giuen to Christ. So the summe of faith they had, in Latin as Parrats: & in the maine pointe; for the soules going vp to the Father, a going downe to hell, with beliefe that the fathers till then were there. Before I reckon more Popish, that is diuelish, points: I wil heere shew how Iewes haue disgraced our Gos­pel by the wicked translation. Descended to Hell; by barbarous wresting of Latin from the true vse in Tullies dayes.

A digression to shew a scandal laid to Iewes.

Izhak Ben Arama saith: Behold the string vpon which the law of Christians hangeth; is this, the famously knowen; that for the sin of Adam, the first death of the soule entred vpon all ages: [Page 85] and they fell all, fathers and sonnes, first and later, Prophets and holy into the sorrowes of Gehenna, vntill Christ went and redee­med them. These be strictly his wordes vpon Leui. 26. where Moses expresly telleth, that the Godly should goe hence to Gods Tabernacle: and Saint Paul 2. Corint. 5. translateth him in a most heauenly and comfortable sort; and telled expresly of Abraham and the commended, that they desired an heauenly Citie▪ and God prepared it for them: although they were not per­fected in this world with manifestation of the Gospell. Some Greekes mistaking S. Paul, held Limbum: and wrested Greek from old vse to that: as Basill vpon Psalm. 49. Yet he spake well vpon Psal. 15. As Maymoni, tract. poenite. That, all holy went hence to Gods Tabernacle: and Chrisostome, though he said Christ opened Paradise to the thiefe, saith vpon 2. Corint. Hom. 6. ‘Thus Lazarus was poore: and verie poore, and he was rich that passed by him, lying in the gate: now whether entred into the Kingdom; and ioyed in the bosome of Abraham?’ Herein Chriso­stom is very sound, and laid no trap for the Iewes. Athanasius, Cyrill, Theodorite, and others vpon the Psalmes, and many in Theophilact vpon Luke. 23. And he vpon Iohan in this; I goe to the Father: and very many in Photius library: and Hegessip­pus vpon the Maccabees: yet Romes aduancing Latin to abo­lish knowledge of the Greek Testament, caused old Chrysolo­gus to say: that Abraham was in Gehenna; till Christ went thi­ther, and the 3. day brought him out. So the Iew had caught the Latin company, enemy to all the Bible for happinesse & Redemption: that Iewes and Philosophers could speak of Em­perors causes better then they. Thus for 9. cōmun in stead of 10. for the Lords prayer maimed, and turned to Battus infi­nite repetition, against the Law. Eccles. 5. that our words be­fore GOD should be few: and their beliefe stayned in the [Page 86] maine, sheweth how they of Rome taught the people, that would not receyue the loue of the trueth, but became a great deepe sea of darknesse: that Sun & ayer; Christ the sun of righteousnesse, and the scripture by which light commeth to our eyes, were darkned: by a smok of haeresies, marring in their Masse, al religion. The Iewes though faithlesse, yet they doe search most narrowly, and profitable, the speach and story of the law: and shew vs Christ in all whom they cannot see: But Romulus man of sinn setting forth him selfe as if he were God, in his Masse booke, dark­neth sunne and ayer: in steed of seruing God alone, that is, praying to God alone; as our Lord (Mat. 6.) repeated his Law: when ye pray, pray to your Father which is heauen. Maymony sheweth, vpon what Command▪ prayer dependeth, (other­wise prayer were sin) saith in his treatise for prayer; That all the Fathers expounded the Law for seruice, to be prayer: And Me­nachem saith, God forbid, that any should pray, but vnto God only: euen as Psal. 50. Pray vnto me, in the day of trouble, & I will heare thee, so thou shalt honour me. No holy in all the Bible, the ayer to see Christ, did euer pray to any Angell, but the Eter­nall Son, nor euer to any man departed. Therefore Romylides liturgie in praying to infinite millions of creatures, hath in­finite sinnes.

Of the Locustes, most liuely describing the Popes subjects, to make him King of Locustes: distinguished from all other policies that be, or euer were in the world.

Locusts came out of the smoke: and the hoat vapours of Lybia bred cloudes of Locustes: which by South windes flee to Sardinia, Silicie, Spaine and Italie, as others in Ioels dayes to Iudea: that in one night the slow-bellies deuoure whole val­leies [Page 87] of tender Corne: where it would grow otherwise 100 fold. This a Sardinian man tolde my selfe; & merchants ma­nie, as past doubt; that exorcistes by Satans helpe were in­vited to helpe the matter. Now the millions of Monkes and Friers, and such as deuoure other mens labours, void of all actions for political vse, are so fitly compared with these, that we may say, God in the Creation made locuste to abound in Lybia: to shew in time the locusts bred by Rome, which would crucifie the King of glorie: and should deuoure the fruites of such as had no loue to the trueth; 1. Cor. 2. 8. but would Honor the Ci­tie, that would kill the Lord of glory: that was a greater sinn then the deuouring of all the fieldes in the world.

A distinction of these locusts from the proper locusts in Ioel: that these be as scorpions.

These had power as the scorpions in Italie, which sleepe vnder euery stone; that no common weale could be healed of their sting, but such as make their blood pay for it, and by them selues be healed.

A further illustration, of distinction from naturall Locusts & Scorpions.

‘These locusts might not strike the blades of the earth, nor a­nie greene thing, or coleworts, nor any plant, but onely the men, that had not the seale of God in the forehead,’ professing openly that Christ is the Angell of Couenant: and his Humanitie the golden Altar: and his Mediation the Censer, to receiue the prayer of them, who by the aboundance of the grace of the gift of Iustice, looke to reigne by Christ Iesuus.

A further distinction how their sting is not of naturall scorpions, but of spirituall.

These kill not, but torment men fiue moneths: with a tor­ment [Page 88] as it were of scorpions: Heare the reade must marke corporation speaches; that the whole state is termed by one man. So doth Moses speake to Israel, for many thousandes of yeeres, in speach, as though all were to the present men: so Ezekiel speaketh of the King of Tyrus, then liuing: as hee was (for a King) in Salomons and Chyrams day: Salomon had Chyrams daughter, and he was a Proselite; and by his charges, Chyram the workeman, wrought Salomons brasse workes: & so the king was of Eden garden: so, heere, men of long des­cents bee stonge; and not only for a particular age. And as scorpions in locusts haue no more tyme to hurt: but hide themselues in winter: as Nahum telleth: so these locusts hide themselues: when sharp weather of policie commeth. The Church spend neere 1000. yeeres (good Abbates as Bernard & others full many in Flaccius Illyricus and Antilogiâ Papae, and such) telling the Daemones or Popoi, of their dealings: and Princes resonablie matched them so long: but Satan was let loose, after 1000. yeeres. That Popes deceiued Princes to spend their strength 200. yeeres, as Gods enemies, to bring the land cur­sed for euer, into glory; to make God a liar: so Princes being weakned, Daemones Popoi, by strange forgerie of Constantinus gift, became strong. Constantinus sonnes, knew no such mat­ter, no Iulian that scoffed all that he could forge against his Vncle; nor Sozimus, as bad as Iulian: nor any Grecian. Yet the Popoi Daemones will haue their owne testimonie; for Em­pires giuen, without States consent. Thus the Papae or reue­rend Father, that would be a king, by his locusts beggers the wealth of all Countreyes.

Of the Scorpiones stinges.

1 1. Popoi Daemones taught to deny this: Iohn. 3. that so God loued the world, that he gaue his onely sonne, to the end, that whosoeuer [Page 89] belieue on him, should not perish, but haue life euer lasting.

2 2. As the serpent deceyued Eue, so the Pope hauing the throne of the serpent, deceyued many mindes from that play­nesse which is in Christ: and so stong their heartes, as they (Iob. 3.) who desire the graue: and digge for it more then for treasures.

3 3. And whereas, this is only the work of God, wherein a Christian is distinguished from Ciuill scribes, to belieue in him whom God hath sent: the Pope teacheth, not to rest in this.

4 4. He teacheth trust in wicked workes, in giuing Landes to Locustes, to auoid Purgatorie, vnknowen to Greekes: and to hate the Bible as auctor of haeresie: & to pray to Creaturs: to be sure for that only, if no more sinne were, to perish for e­uer. And he teacheth, that men should doubt of their salua­tion. So his Locustes haue the stinges of Scorpions.

Of the Locusts strength and auctoritie.

When by their forged Purgatorie, and much begging, the Locusts had gotten the fatt of all Countreyes: thē they were horses prepared to warres: that they sett Kings to warre; as they would. And though they would seeme to haue no secular Power: yet their dealinges shewed they ware crowns like gold: being in face as priuate men: So Babell: and Antio. Daniel 7. of womans haire, in keeping in Cloisters; yet haue they teeth of Lions to deuoure all: and haber­gions of yron to defende them selues: and the noise of their winges, the proper noise of Chariots of horses, running to warres. Their false teachers that speake lies, bee the tayles: Isai 9. and they sting and kindle warres: and they torment fiue monethes, lesse then halfe the tyme of the Gospells continuance.

Of the Locusts King.

A King is a chiefe person in a policy, bent all to the good of that state: so the Buyshop of Rome got all bent to him. And challengeth to be King of Kings: & by his owne mouth he is condemned His policy ruleth through all states: Kinges he will excommunicate. Thal. Ierusa. recordeth that Kinges should not be excommunicated; But in Ieroboams cause. The Synedrion the Bishops of the state, would in high offense, tell the King thus: keepe your house: and salue your honour. And the pelting preachers that will be teaching states, what they should doe, otherwise then for the summe of saluation, haue a barbarous spice of Pope pride: & ruynate states. Thirtie yer▪ study should a messinger of the assembly haue, to read scriptures with due conference: and to be a learned orator, to speake for cōmune matters. Now an yeere or two in a common place book, will make a bold Crier: the curse of the world: & an Archbuishop to haue the keies of deep darknesse, if money can buy a shop. this hath the depht of papistri. Iethro Exod. 18. By ciuill witt tel­leth Moses what Law GOD planted in all mens hearts: that Bishops in all charges, must be of skill. If Bishops of Kinges ar­mies must learne of Phormio, how to pitch a field: riuers will soone flow with blood. As pope made hhaile and fire mixed with blood: dayly after a thousand yeeres.

Of Oathes.

Kinges trie men by witnesses: and Dauid forced none to sweare against any: the hid thinges were left to God. And by this law, vpon 2. or 3. witnesses, euery matter shall stand: the Tal­mudiques as logicall as others, cōdemned not men, vpon their owne confession: as experience telleth dayly, that many for­lorne, [Page 91] take vpon them matters of others: in Ireland, a poore man; in Walter Essex dayes, for a swall supper, tooke vpon him to be hanged, for other mens harme: it was perceiued: & his cōfession was not taken. And vsually men once condemned, take other mens guiltinesse vpon them. Man of sin, wil charge the Duke of Buckingham, to tell whether he euer affected the Kingdome; and then tell it; and kill him: A policy patched from Popois Demonijs doth this; against the law of linsey­wolsey. They who follow him, are like vnto him; & all who Buy-shops to his Lawes.

Of the Popes aduancing learning.

Papistes bragge, how the pope brought Ebrew and Greek to vs: and so deserueth thankes. This doing is a Kings worke: and all kinges are shamelesse, if this be true: Grecia gaue Greekes, written ouer the world; and Iewes Talmudiques: & Bomberbe a merchant vndone by Popes enuie; printed the best Ebrew: so this speach is from Satan; as his kingdome.

Of Popes blindenesse, in Ebrew easiest matters.

Paul disputeth in his whole epistle, to the Heb. for the Do­ctrine of Law & Gospel: that perfectiō of doctrin was in the Gospell: & the Iewes be forelorne, which grant not that. The Popes in the depth of Satans blindenesse, would make Saint Paull an Atheist: against Leui. 26. and himselfe, 2. Cor. 5. And for Abra­ham, Isaack, and Iacob, who went hence to the heauenly City: & they make him say, the fathers had not perfect ioy: til Christ tooke them frō Limbo. Arias in Arcano sermone▪ in infernus, & Lacus: would make the holy Apostle to crosse Moses & the Gospel; & to sett Isaac Ben Arama, as I touched, vpō the Popes treason, to disgrace the Gospel. I do marueile that he wrote so: so lear­ned [Page 92] a man: to misse so grossly. I thinke he was forced to suf­fer it to passe vnder his name. This can a King of Locusts doe. Some Grecians stammered at S. Paules wordes; as Basill vpon Psal. 49. But vpon Psal. 15. & 73. hee called himselfe backe: and so did Chrysostome, and the sway of Greekes, agree with Moses. Leuit 6. and with the New. Test. and Talmudiques, that the faithfull went hence to perfect ioy.

How blindlie the Papists wrest Ieroms wordes: that the Iewes read not the 3. first Chap. of Genesis; till they were 30. yeres old.

Ieromes Epistle to Paulinus, telleth that the Hebrews read not the beginning & ending of Ezekiel, & the beginning of Geneses till 30. yeeres of age: Maymonie in Morek Nebuchim, vpon Ezekiel: saith of him the same. But the terme, darash le­gere; is to read as Doctores, not as children read: Children read Genesis from 7. yeer old: But vnder 30. hardly will any comment, well vpon Gen. 1. 2. 3. Papists turne this to simple reading: He must be a blind king, that would haue the Bible to be so hated.

Of the Popes names.

Hee hath a name in Ebrew ABADDON: from Num. 24. THE ROMAN SHAL AFFLICT ASSVR AND EBER: AND HE TENDETH TO DESTRVCTION. The whole bent of the Pope is to destruction: his whole po­licie: and his Masse: his Idolls; and his rules of faith. Zurick takes a short course: to leaue the Ciuill officer all gouerne­ment: and to Scholar Bishopps only to looke to learning. This much they should add: for education of wealthie: that both Testam for Greeke and Ebrew, in Thalmudique ciuill law should be knowen perfectly before 30. By 15. it might [Page 93] be reasonable: well by 20. exceeding wel by 30. This I would shew to a Prince of zeale: that would vrge studie: But slow scholars, shall not be troubled with aduertisement. Plantines Bible, the Popes worke, hath offred much helpe: A Kinges bent; if some had not hindered, had done much in another sort: that in one moneth, the New Testament might be lear­ned, euen by Talmudique maner: calling all to Moses 613. lawes; and they in few yer. and both tongues, by the Apo­stles dictionary. No time will euer cleere either, by our stale wandring course: and vnlearned flaūting sermons: far from holy Ebrewers manner, as farr from all reason; that one scho­lar should teach all, matters of Experience, in an houre or more. If they drew stil all the Law to Christ; that by the Go­spell, we are perfected, it were learned. But the commō sort, shall giue an heauy accompt for many idle wordes; speakers and allowers.

Of the Popes Greeke name.

APOLLYON, that is, Destroyer: is the Popes Greeke name: Because all his policy tendeth to eternall destruction. The Bible till of late he litle suffred in the originall: and yet, in the head of all; he fighteth against all for Hebrew: in Gen. 3. 1. Iohn. 3. HE SHALL BRVSE THY HEAD all the mil­lions of Hebrewes, to each man say, HE. And Iohn expoun­deth all of CHRIST: that HE should destroy the workes of the Diuel: so saith Onkelos, HE shal, &c. And so the Arabiq. Sadaias: And so the 70. and all Greekes vpon it: Yet the Popes translation hath shee; against thrise the masculine gendre, in Ebrew: & all Ebrew kinde, that euer were: to bring Mary into Christ his honor, to destroy the Bible, & the world: So, whereas it is a sin most high, to crucifie Christ againe: and to make him an open shame: the Crucifix through all popery, [Page 94] sheweth heere, that he is Apollyon. Pilate knew as Mary that Christ was crucified; But that holpe nothing. But he could not consider the L. of glorie crucified. And the Crucifix cannot expresse that: but leaueth only a base obiect. Heerein hee is an Apollyon; and so in all Pointes.

A digression to our Prayer booke, made from the Popes.

Our prayer booke was made when Papists were the more in Parliament: and allowed by our side for mens infirmitie, as Luc. 3. alloweth Cainā a sonne to Arphaxad. And Acts. 7. soules 75. for 70. And as S. Paul allowed circumcision, for Timothie: But Christ should profit the Galathiās nothing, if they simply did it allow. The whole booke is bent to the Popes veine: & if there were nothing false in wordes, the frame draweth hate with it. For weaknesse in other, I would allow it; vntill I could persuade to better: But seeing prayer is our seruice to God: the Lords prayer, and his Psalmes learnedly chosen, for all occasions, should serue the turne. Tobie, is a fable and pēned full of lies of purpose: that the reader should hold it no better. Yet be­cause Antiquitie saw some vse in the fable, ours suffered it, till better light came. When simple put a Parliament in trust, the Parliaments ouersights should be no plague to the simple. Al who feare God, will stick only to his word: & vrge no more. I haue taught most vnthankfull Buyshopps, the Creedes arti­cle, that soules go vp, not downe: and the holy, to heauen, not to hell. Archbi. Whitgift yeelded by M ^r Geoffrey King: and knew that I cared not for voices of men, sure to perish if they stood to their error. And thirteen year agoe, I knew not of an other liuing, of my minde; but I was sure I could make them worthy of Ioakims buriall: that durst burne my writing: and Anathema Maran Atha, while they liued, and for euer. Spedily the best ouer Christendome flocked to my minde; although [Page 95] some of Geneua, Marpurg, Hanaw, for rancour, deny all helpes for their owne victorie; & make them selues enimies to God, and al good men, to make a Gehennean torment, of a going to the most happy dead, in Abrahams bosome. The learned Fath. L. T. Winton hath cleared this cause, & shewed that neither West­minster nor Rhodanus Alpin, through-flowen towne, should binde men to their witts. Our speach to God, is our only cōfort in this world, and they who will hinder vs from the best in this kinde, shall haue their portion with profane, in weeping & gnashing of teeth. Since the King came to England, the Realme might haue had the Bible well translated 5. yeares agoe, with euery mans freedom to speak for the best: & a table for psalmes; for all the ordinarie yeare; & all particular occasions: and for rea­ding; Law, with Prophets, Gospel, & Epistles: and both Vni­uersities, by this day ready in both Testaments. But they had rather rent one another, thē haue the peace of God to guard their tongues, in the eloquence of Gods worde. But now let vs returne to our Popes.

Of Antichrist, his Chaldy name.

Ionathan Ben Vziel, a rare Ebrew Doctor, elder then S. Pauls Gamaliel, expoūdeth Isaich. xi. When he saith Christ shal consume the wicked with the spirit of his mouth: He sheweth what wicked, euen wicked RHOMILVS; he knew that Balaam made but East, Assur: & West, Cittim Grecia, & Grecia Maior Italy, to afflict the ho­ly, & therfore speaketh vpon a most sure groūd, that that wic­ked was Rhomilus. Arias Monta. knew that heere, he brake the Popes neck; if he came forth truly, vnder the Popes grant: & therfore leaueth out the word [...] Romylus. And what be our Papae of Croydon & other Parochies, that could neuer spie this dealing. If the K. Roial vow, to the Bibles honor had not bin hindred by Bishops, the Ebrew with Massorit, & the Caldy in [Page 96] true copie, had been seene by this day in work. But whē Bui­shopps crossing, hindereth the workman, what can the Kinges money doe; when the dogges neither eat hay, nor suffer the oxe: yet heere the old Prouerbe taketh place, Mendacem me­morem esse oportet. Boderianus, the fellow-laborer, in his Chaldie dictionarie, he not priuie to the guile citeth the Chaldi per­fect: But spelleth it subtilly: not Romylus, which Ionathan ex­pressed most learnedly to any Rabbin, but he spelleth it Armi­lus: to make nothing of it; but, Antichrist, or Antideus, or by some Gog, or Magog. But Gamaliels scholar, who to the He­brewes, passeth in Talmudiques, all Ebrewes; that none but by Talmudikes helpe shall euer vnderstand him, speciallie in Melchitzedeke, liuing still as God, whom he describeth in of­fice, euen as they who in storie knew to be SEM: this Tal­mudique of Salem; Orator of Tarsus, borne to be Abba: Abba, Papa, for Rome; as Peter, for Babell, Psal. 87. He expoūdeth Isai xi. and Ionathan most soundly: 2. Thes. 2. that when the present gouernour should be taken away ( [...] is any gouernour, that restray­neth others, [...]) then, man of sinne should come. And al­though, God still plagued Rome, by Alaricus, Gensericus, Thodoricus, and Totilas, specially: yet the Papae still begged land; and tooke Imperiall name, as Pontifex in Sozimus: and by wealth ouermatched Constantinus Popes: that whē no pu­nishment made Rome humble; but would haue there, the Empire againe set vp; and cared not for the trueth: spirite of deceit should worke, to their destruction; that would not re­ceyue the loue of the trueth, to saluation. SO THENCE, WAS THE REBELLION TO ARISE: MAN OF SIN; APOLLYON, SONNE OF PERDITION; ENIMIE; LAVLESSE; KING OF LOCVSTS; THE NEW ANTIOCHVS, EXALTING HIM SELFE [Page 97] ABOVE ALL THAT IS CALLED GOD: AND NOT SETTING THE IDOLL OF IVPITER OLIMPIVS IN THE TEMPLE: BVT VAVNTING HIMSELFE, AS IF HE WERE GOD: to expound scriptures; to loose or fasten sin: to sett vp or depose States. And to haue a people of his owne frame: and to burne the true Temple of God.

The Epilogue, for the description of the Pope.

Fiue Trumpets described the Popes greatnesse, how it grew to be a kingdome of Locusts; able to sting and to ouer­rule in warres: his last mischiefes are tolde first, how in his high power he bringeth haile of troubles, & fire mixed with blood: when he is made a mountaine of Empire cast into the sea: from a starre or Doctor of the Church, falling into Idolls worship: and soone darkening a third part of the chiefest; & in quicke processe, a smoke of blindnesse, darkeneth Sonne, and Sunne, and Scripture: that the Pope is to mightie to bee ouerthrowen. As when he sent Princes to warre for Ierusa­lem, and to spend all their strength there: since now 600. ye­res his might is high. Now follow three poinctes: Mach­mads inuasions: and martyrs fight; and lastly Christians Po­licies, in warre; his match.

Of Machumed or Machmad, or Moamed, in Piel, Hiphil & Hophall, the participles three are vsed in Arabique & Rabbins.

The voice of Christ from his owne mediatiō, biddeth the godly, as hauing power, like the Angells, Dan. 4. ouer Nabu­chadnezar, tell Machumedists, that God will frō the East send [Page 98] them great successe, with the Popes supremacy, Machmad began: and soone turned away all the Contreyes of Daniels Image, to shake of the West yoke, hated of old vnder Greeks; and still resisting and rebelling. Of their comming vp, and spoiling of Spaine and Italy: And ioyning with Turkes; I spake in concent of Scripture. Euphrates was the old place of fight for the Romans, as to M. Crassus army, and the Par­thians. Old stories giue credite to prophecie: their armies are infinite; and horse many; with successe, and lions bold­nesse: to threaten ruine to all that yeeld not: as they haue de­stroyed all ancient townes: Fire, blew smoke, and brimston; meane that: Machmad his sonnets of victories, the false pro­phet maketh a taile of Lions boldnesse. Men in the East, wor­ship the Diuel: Idols, in the West; liued by theft in Arabia; abounded in witches in Lybia, and in Europe. Hence, GOD sett vp Machmad, to be a plague: yet men cannot repent.

Of Angell.

CHRIST is an Angell, the Glory of the Father, his Character, Exod. chap. 23. Eb. chap. 1. so Chap. 8. MIGHTIE, Isa. 9. and there in the 70. the An­gell of great Counsell.

Comming downe from heauen, Esai 64.

‘Oh that thou wouldst breake the heauens: wouldst come downe that the Mountaines might melt at thy presence; as fire burneth fewell, and maketh waters boile: the people would melt at thy praesence; when thou commest downe; the Mountaines would melt at thy praesence,’ Isai. 64. So heere Christ comming downe: the Mountaine of Rome and Turke melteth.

Of the Cloude, Isai. 19.

Behold the Eternall, rideth vpon a swift cloude: and shall come into Egipt: and the Idols of Egipt shall quake at his presence; and the heart of Egipt shall melt within him; This Ancient speach, Iohn expoundeth for spirituall Egipt, chap. xi. and her Idols cap. 9. So when Israel commeth from Egipt; God one day, went before them in a Cloude, &c.

And the Rainebow was about his head.

The Rainebow is Genes. 9. 13. a token that the deluge shall not drowne the world againe: and Isai 54. Thus GOD speaketh: This is vnto me as the waters of Noah. For as I haue sworne that the waters of Noë, should no more goe ouer the earth: So I haue sworne, that I will not be angrie with thee, nor rebuke thee; the reason is in the vers. 5. For the Eternall would become a housband, to vs Gentiles: and he would defend, as vers. 17. In this place compared with Chap. 12. where the Dragon casteth out waters, to sinke the Church: this Rainebow drieth vp those waters.

Of the face, like the Sunne.

When Daniel was taught the fulnesse of Christ, by the An­gel Gabriel, Dan. 9. in Chap. 10. he seeth his face as lightning: as the Doctrine was: so Saint Steuen handling the same mat­ter, matter most cleare; had his face like the face of an An­gell, Actor. 7. So Christ, Apoc. 1. had his face like the Sun in his greatest brightnesse. That place telleth who this Angel is.

Of the feete, like a pillar of fire.

When the Angell of the Lord went before Israell, hee re­moued and stood behinde them: and so did the pillar of fire: which went before them; and remoued and stood behinde them: and came betweene the Campe of the Aegyptians, & the campe of Israell. So heere CHRIST, will stande betwixt Romes Egypt, and his Church.

Of the litle Booke opened.

The summe of the Bible is short: How of Gods eternall coun­sell, the world was made forman: Because the sonne of GOD by whom he made the world, woud be a man to giue life to them that re­sted in this wisedome. And the story of 4000. yer. to Ierusalems fall, by Rome hath no more: and all should gladly heare of this, all their life: and see CHRIST his bright face still to this summe. The booke is open, and easie to be vnderstood: This summe I prefixed to Ecclesiastes: for such as will not sitt in the seat of the scornefull. This Booke is opposite to Idoles: that can teach nothing but basenesse of the King of glory; & crucifie him againe: and make him an open spectacle. The first [Page 101] crucifying of Christ, cost Rome one vtter destruction: that Rome standeth not where it stood. And the Crucifying of him againe, hath sent millions to eternall destruction. The litle booke open in the hand of Christ, commanded no making of such cru­cifix: and it cōmandeth to doe no more, then is commanded: They wander wickedly, from the mothers wombe, that will aduenture their eternall state, vpon mans inuentions, which all know, may be spared.

Of the right foote, set vpon the sea: and the left, vpon the Land.

Waters, or sea signifie warre toyles: Land, quieter profane­nesse: CHRIST, Dan. 12. stood ouer the waters of sharp swift Tygris, and lift vp his right hande and his left hande; & sware by him that liued for euer; what tyme should be for Anti­ochus rage: so heere he telleth for Turke and Pope; that when the 7. Trumpet hath his blastes ended, the world shall end. Antiochi lost all, by the first comming of CHRIST: and the Pope shall wast, vntill the second comming: and till then keepe some stroke.

Of the litle Bookes eating.

The voyce, like a trumpets, chap. 1. and 4. biddeth gracious Iohn goe, & take the litle booke from the hand of CHRIST: so he asketh Christ for it: and he biddeth him take it, & eat it. And telleth, that it will be sweete in the mouth; for studie: but bitter in the belly, for them that shall heare of it: as the rowle that Ezechiel aete, it told the Idolatrous Ierusalem of a fall, which hastened vpon them. So Iohn by his booke, [Page 102] sweet for Gods Counsell, is bitter for them which shall di­gest it: when he preacheth now to manie people, nations, & tongues, and Kinges.

The roaring of the Lion, and seauen thunders, shall be handled at the last woe.

Of measuring the faithfull.

The Curtaines in Moses Tabernacle, were made fitt for the number: But when it pleased the Lord to make the Gentiles his people, saith Esai: Make larger Curtaines, Chap. 54. 2. and the number of men aged twentie, and aboue, was thus: the sonnes of—

[Page 104]

Thus God in Num. 1. and 2. twise reckoned his chosen; of the XII. tribes, besides Leui. And the Curtains were fitted to such a number. So heere Iohns Doctrine shall teach a cer­taine number: 1. Cor. 14. 22. such as God hath chosen; and no more: the other will folow the God of this world. A man by mans witt, might maruaile why Princes, would suffer such a deceiuer as the Pope, to stand one yeere: his doctrine being altogether against all light: and each Prince being able to cast him from his terri­tories. But God hath chosen a few only, and none can come to Christ, vnlesse the Father draw him.

Of the Court within the Temple, to be cast out; in condemnation of Iudaisme.

Maymonides, in Bethabechica; or treatise of the Temple, about 430. yeer. agoe, wrote how the Iewes yet look for re­turne to Ierusalem: and to haue a temple like Ezekiels, or Sa­lomons. For Ezekiels Saint Peter telleth Chap. 1. 2. Epist. [Page 105] That euery Prophecie, is not to be expounded properly: because the holy men of God spake, as they were caried by the spirit of God. Now Dan. 9. telleth, that the Iewes Temple should be vtterly de­stroyed; and all sacrifice ended: Heb. 10. 5. 6. 7. 8. 9. So by Daniell they should know, that the Messias should be the building wherein God would delite: as the very Iew Izhak Ben Arama noted aboue, in Port. 52. Iohn preuenteth Iudaisme in shewing that this Temple hath no Leuites court to sacrifice; nor separation for Israell. But all be heere kings and sacrificers, and their Court reacheth ouer all the Citie. And old Iudaisme is now pro­fanenesse.

A digression, to compare the old Temple, or Tabernacle, with the spirituall.

The Temple of Salomon imitateth Moses Tabernacle: and all Ierusalem within the walles; the space within Israels curtaines: as the Thalmud noteth, Christ is the Temple, Ioh. 3. High sacri­ficer, Heb. 3. who went through the vaile of his flesh, by his own blood into the Holy. He is the Arke: golden within and without: and con­teyning the Law grauen in him. And all growen into Christ, should haue the Law in their heart: and looke for the crowne of the Law.

In the outer Tabernacle or Temple, were the Candlestick of gold, lightned with beaten pure oile, by the high sacrifi­cer: and the table of xij. loues set openly: & that had crowne worke: and the Altar of incense, couered with golde. The Candlesticke, the golden people: beaten pure oile; the spirit of grace, that commeth by afflictions; the kindler, CHRIST him selfe: Shem Tob; the Iew commeth in words thus farr; though he knew not God to be in Christ. The Table, 2. Cor. 5. 9 expresseth the gouernor, who prouideth bread for the xij. Tribes, the [Page 106] xij. monethes: And that paines findeth a crowne. So King Ioseph feeding Israell, held the xij. Tribes in his Beryll, on Aha­rons shoulders. King Moses, King Iesus, King Samuel, King David, and King Salomon, ware the Crowne for this Table. The Altar of incense was proper to Aharons sonnes; high Sa­crificers, and lower; as Zacharie of Abia, the eighth, of 24. courses. This worke had his crowne. Now Christ is our Angell only, to stande at the golden Altar, that our prayer as incense may come before God. In the court, an altar was of sacrificing; where daylie sacrifice, & the Pascha of flocke beast, Kidd or Lambe, a duetie to all; and voluntarie Pascha of Oxe, and Ram volun­taire, and of two dayes feast, Ioh. 18. were killed, & had their fatt brent on the altar, and blood shed at the foote of the al­tar: where pypes conueied it away. Christ is our Lambe, Oxe, and Altar: and when he ended sacrifice, he gaue bread and wine, which his Disciples did eate and drinke (in tast like other bread and wine) to be his body and blood, for our soules. Symbolon, Typus, Antitypus, Icon, in Greekes: who durst not looke for a knot in a bulrush.

Of the holy Synagogues.

The Synagogues sauing in 48. Leuites townes, vsually were of Israel & no Leuite: and they were Bishopps all the Ancient learned, & one, Sergeant of the cōgregation, he read the Law: and the Archbishop requested the other in estieme, to speak to the Law; how all tended to MESSIAS. So a sabbath dayes iourney, would draw all the Law vnto Christ. And all were holden wicked who being of wealth, brought not vp their children frō 7. year. in the law. Their cōmentaries to this day in peecemeales, agree with the marrow of the New Testam. Abben Ezra is wōderful, Dan. 9. speaking better for our maine battel, thē any of ours. Where he saith, the 70. seauens, are from [Page 107] the beginning of Daniels prayer, vnto the sealing of Messias, the holy of holy. Our Acadamiques might be ashamed, that a Iew in Rhodes now 500. year. ago, spake better thē they for our Go­spel. Zohar on Gen. 1. Elohim, in these words, Let vs make man; may be likened to a father, & a mother of the work. The father saith, what wilt thou make man? he will rebell: and an ill sonne will be the sorrow of his mother: then the Mother saith, his rebelliō be vpon me. This matter is deepe for a Iew to speak, The same saith vpon Gen. 49. IAH, is in Shiloh. And vpō Gen. 3. By the serpent, Christ shall be kild, and many of Israel with him. And a rare saying, of God Re­diemer in a Iubilie, I graued in a brassen abridgment of the Bi­bles concent; from Zohar, vpon Leu. 25. In the Iubilie yere, God dwelling in our tabernacle wil be remission, Redemption, and ending of Sabbath to Israel. fol. 53. Col. None of ours of old saw Iubi­lies, sitted to our Lords death: the Iewes knew it must be so. Ours scoffe it being shewed: & after that be highly extolled. S. Paul describing Sem, in the person of Melchitzedeck, to be as God, hath Rabbins phrases: yet extāt in Zohar, for his warrant; that he held the man, and person as they did. And for all that epistle, Rabbins speak the same that he doth. And Rabbins haue bin a bridle to keepe Daniel sound; that only holy Iewes, bee the afflicted in him; and when the image afflicting holy Iewes ended thē Messias should be borne in Bethlechem. They might haue taught vs the right meaning of Daniel. So, for ending the house of Salomon in Iechonias, lalkut bringeth Gods oth: & Maimoni in poenit. Gods decree: & so Barbinel & Kimchi and Iarchi vpon Ier. 22 and vniuersally they conclude, that the first Adam, the first day fell: So the first day Christ is called heire of all In this sorte the Bishopps of the Synagogues, taught as learnedly as any of Leuie.

Of the Synedrion.

Tha [...]. Ierusalemy in Sanedrin sheweth, that the Sanedrin [Page 108] of 70. might be all of Israel, without any one of Leui. And that the high sacrificer was not of the Sanedrin: but as an­other if he were rarely learned, and sage. And for all faltes he was iudged and punished as another: and that often they were so simple, that the councill taught them their duety on expiation day. The high sacrificer might be excommunicated, but the King might not, but in Ieroboams case. Where Mallachi tel­leth, they should aske the Law at Leui, that is; because they were alway at the Temple: and bound to be learned. But Samuel of Korah, and Daniel of Iudah, were not inferior to any.

Of Athean imitation of Aharon.

It was death for any of Israel, to meddle with Aharons office. Samuel of Korah, and Elias, whose tribe is vncertaine, had Gods dispensation. Otherwise they had neuer sacrificed. And nothing about the Temple might be in Israels houses; no building like the Temple, arke, candlesticke, table of bread, Altars, or Leuites attire: yet the father of Rome, will coun­terfaite: he will haue a Candlesticke, Cope, Linen garments, precious stones, mitre, girdle Priest, sacrifice, Altar: Sathan taught him so, to dally with Gods Law. Greeke fathers be­gan the name Priest and high Priest, to be fitted to their Do­ctores, but in the end the gangrene crept to harme vnspeaka­ble: that Satan by Turke and Pope ruled the world.

How Bishops were made in Israel.

Maymony, in Sanedrin sheweth how the Bishops of the Sanedrin made a D. to teach the people: that they called him [Page 109] Muphla, wonderous learned, and held him so, first: then some of the Sanedrin laid their handes vpon him and said; Mat. 16. Rabbi, take thou auctority to teach, Psal. 109. what is bound, and what is loose. Our Lord vseth that speach in making his Apostles Bishopps: Act. 1. in giuing them auctority to teach what is loose, and what is bound. But Iscariot, let another take his Bishoprike, the rest were faithfull Bishops.

Of excommunication.

In King Moses tyme, and other Kings, Ciuill punishments were vsed: but when heathen ruled: then the congregation could doe no more but remoue the party from the compa­nie: by open voice in their Ciuill court: Kehelah in Adams tongue: Ecclesia in Iauans. Any of the seniors might excom­municate; but if the excommunicated complayned of in­iurie; the Sanedrin examined the cause, and vpon iniury they excommunicated the excommunicater.

A iust; but strange doctrine.

Thal. Ierusal. in Illu Megallechim, writeth of a Rabbin, who fell into an haunt of Iewe thieues. They took his mony from him: he pronoūced the Anathema for them: they returned the curse vpon himselfe; that amazed him: and comming home, he asked Rabbies whether he were in danger of curse: doubtlesse, said they: a money matter, where Lawes be open, giueth no Anathema: so the false Anathema, returned sound vpon thy selfe. On this he went to the thieues haunt: and confessed sinne, that for money he gaue them to Satan: and requested absolution, then said the thieues, absolue vs & wee will: they agreed to both. There a woman commeth by a [Page 110] scholmaister, beating a boy cruelly; & saith, thou art Anathe­ma; the scholmaister asked a Rabbi, whether that could binde him frō the Synagogue the ordinary time; A mounth doubt lesse, said the Rabbi: not the person, but the matter, giueth the authoritie; go and confesse thy fault to the woman, and thou art free, and so he did. Thus reason, not politique authoritie giueth the force; and the Law, 1. Cor. 16. If any loue not the L. Iesus Christ, let him be anathema Maran atha The Pope the grea­test murderer & Idolater in the world, he will be excommu­nicating Princes. They should returne the curse vpon his owne head, and leaue God iudge: & others may deale alike with al of the Pops keies: and God will make knowen who be his: so Moses vsed Pharoh; so Elias vsed the soldiers; so Eliseus vsed the 42. of Bethel; so Ieremie vsed Ierusalem; so S. Paul vsed Alexan­der, so the martyrs heere deale with the king of Locustes.

A digression to expound the terme Bishop.

Much strife is for the Bishop of Rome, and for others. The manifold sense of the terme must be opened to end the strife. In Iob, EL, the Almighty God, is translated Episcopus. A looker to mans dealing. In the Law PAKID, a man of charge, as Elea­zar, or the bishop of the armie, is trāslated Episcopus Iudas had Episcopon, as I mentioned afore: therefore the Apostles were Episcopi: in S. Paul, 1. Tim. the terme Episcopus is translated in Arabique Zeken, a senior, & that is the right meaning. Policar­pus the messinger of the congregation of Smyrna, is in Greeks Episcopus. And so the great teachers: so Caluin was, and Beza in Geneua was Bishop: or yet Archbishop, though they tooke o­ther names, as high Pastor, is vsually the ciuill Gouernor, and for Moses that is vsed, he was Meparnes to Israel 40. year. that is Feeder. So Bishop is a terme, for Lawfull calling, and com­mēdable: [Page 111] if learning & tender care of people be to it: Other­wise Ananias shalbe excommunicated of S. Paul as a painted wall.

Heere, by Citie, is meant folke, as Ebr. 12. the Citie of the li­uing God, the heauēly Ierusalem, so in this chap. where the tenth parte of the Citie falleth, people, not wall is meant. So when the Citie is called spiritually Sodoma, and Egipt, & where Christ was crucified: People of Religiō most lothsome, to chast truth: and of tyrāny murtherous, and the People by whom Christ was crucified; as Tiberius the Emperor; Pilate, his Deputie, Cēturion, and the soldiers. So the holy Citie signifieth here the heauenly Ierusalem. [...] people is once translated by the 70. [...] Citie.

Of the xlij. Monethes.

Elias staid raine 42. monethes, when he was fretted by wic­ked Israel: & Antiochus the wicked trode downe Ierusalem 42. moneths; as I shewed vpon Daniel. And our Lord preached 42. moneths: or 3. yer. & a halfe; or dayes 1260. or a tyme, two tymes and an halfe. Eusebius, & many after him, haue shewed that: Old Beda, and Beroald and others. Heere by tyme, the manners from a like tyme is meant: the persequuting Phari­sees manners; reuiued by the Pope. And no certaine tyme; for Chap. 12. all rage of the Serpent is but dayes 1260. And againe the profane Caesares rage, which endured 300. yeares is termed but 42. moneths.

[Page 112] The terme two, meaneth a sufficient number, according to the Law phrase: In the mouth of two or three witnesses, shall e­uery matter stand. Zach. 4. Nine and fourtie thousand and moo, who came from Babilon, are the two oliues that stood before the Lord of the whole earth: and the two witnesses heere be as much. Therefore by two, may whole states, and many mil­lions be signified.

Of Prophecying.

Prophecying, is taken for expounding Moyses by ages following, when the summe of Religion is shewed, how later ages would follow it, or leaue it: all falsehood falleth. So whē Cittim, Num. 24. is compared with Daniell xj. to know the nation: and with Isai xj. and the Gospell for the crucifiers of Christ: and 2. Thess. 2 and withall the Apoc. this prophecy­ing reuealeth the beast, that commeth out of the earth, the king of Locustes: how as the profane Caesars, had all their diuinitie from the vncleane spirite; so hath the Pope all his: to mke a spirituall most vncleane large commune weale: His Idolatrie matcheth the profane Caesars: & he making Saints & Archangels, to pray to; and a third world of Purgatorie, & merittes, not to rest in CHRIST; and forbidding studie in the holy Bible, and mixing the Apocrypha, most foolish and wicked fables, as Toby and the 2. Maca. with the most holy Ebrew Bible, matcheth or ouermatcheth all the Caesars pro­fanenesse. Therfore he cannot abide expounding of Moses, when he cannot abide the reading of him.

Of the Decalogue.

The holy Iewes honored the Decalogue, or Tenne sayings, [Page 113] grauen by God in two great stones, with such high & hea­uenly reuerence, that, because it cōteyned the summe of Di­uinitie; they reduced all Moses vnto it: and as the Decalogue had letters 613. so they reduced all the Commaundements, that could be gathered out of Moses vnto 613. And reduce to them all that can be spoken in Diuinitie. And the Pro­phets, and our holy New Testament goeth no further.

Of the Popes theft.

The Pope stole from the people this Law: Thou shalt not make vnto thy selfe any grauen Image, &c. A Citie in Israell that had scraped but one letter from the tables number, had been destroyed. And of with infinite wickednesse, then must we holde the Popes and Popistes to be, that so dare contemne the grauen tables of all the frame of Moses Law, contriued into the two tables number of lettes, for lawes 613. which is by the Popes theft, brought out of frame. And all must bee hol­den wicked, that wish not his vncleane spirited commune weale destroyed.

Groundes which all should know, that soundly prophecie, or expound Scripture.

First, a Doctor should be a grammarian, for both Testa­ments; to know the text sound: and the meaning plaine.

2. The Massoreth defendeth euery letter, in the Law or old Testament: that no modest witt would wrangle.

3. A worke called the Glorie of Israell, speaketh sagely; that the forme of letters which we haue now, were not inuented by Ezra, but were in the two tables, and vowells & accents, [Page 114] as we haue them now. The holy Ghost hath giuen a double reading, a text reading and a word in the margine, to expoūd the text: which very often standeth vpon like letters, as [...] & [...] & [...] & [...] &. Now they who feigne letters, late inuented by the forme which we haue now, ouerthrow the authoritie of the double reading: and so of all.

4. Pisistratus, Tyrant of Athens, was elder then Ezra: hee parted Homer into Alpha, Beta, &c. the Illiad. into 24. letters names: and so Odyssea. Hence it appeareth, that the Greeke letters names be elder then Ezra. Moreouer, they are from the Hebrew: Aleph, Beth, &c. and so later then they. And the Ebrew names bee after the forme, in [...]. Ther­fore these formes were very ancient: and all of Gods wise­dome at the first. Moreouer in Noēs familie, like letters [...]. gaue double names: Dodamin and Rhodamin: Diphath & Ri­phath: and many such, doth Dauid Kimchi note, vpon the first of the Chronicles. And when the septuagint translated by old dim copies, like letters; gaue them oftē occasion to leaue the exact ebrew, & [...] turned to [...] Abbak 70. & Act. 13. [...] tur­ned to [...] Amos 5. Lxxij. & Act. 7. Aedom turned to Adam, Amos 9. Act. 15. a Prophecier wil trouble him self, if he know not these grounds.

5. The Alphabets order is celebrated of Gods wisedom, of­ten; sometimes neerly perfect, somtimes wholy perfect; som­times with a verse more: sometyme with parenthesis in the middes, as Psal. 37. 34. 25. 111. 112. 119. 145. Pro. 31. Ier. 1. 2. 3. 4. This sheweth the order to be old. Besides, the order is consonant to the forme and lines, as they depend one vpon another [...]. so the frame must be as old as the order.

Of Arias Montanus worke; of diuers readings.

I noted 848. double readings: both holy. Kimchi, praef. to Ios. thought the text corrupt, in Babell: & amended after the re­turne in Ezraes dayes. Rob. St. praef. to the new Testa. folowed that: and Arias Montanus; at him I marueile: & more at Kim­chi, who in particulars giueth sounde reasons of the double readings. And Pagninus abridgment, refuseth Arias his mind: And Elias Leui. praefa. to Massoreth; in Mos. soundly defen­deth both readings: and still the text is the subtiler; as of cu­riositie, and not of negligence; and the margin, an helpe for the simple.

Of Lindanus, quareling with the text, and one Erostratus.

Lindanus labored to breake the authoritie of Scripture; slandering the text, as corrupted: and namely, Caari for Caa­ru, Psal. 22. was brought of him. Iohn Izhak the Iew paid him. And Arias Montanus paid Erostratus. All Doctors should bee readie in that: to defend their ground; wherevpon all their doctrine must stande.

Of Law, vowelled and vnvowelled.

The Law Copies were some vowelled, and accented: the commune vnvowelled and vnaccented: because the tongue may by vse be read, reasonablie without them; but in doubtes, to small certeintie. Rabbi Iacob, the bringer of the Massoreth into a Dictionarie forme, with notes, sheweth that Moses gaue vowells: but the people had few vowell'd copies: till Ezra made them commune: and Aben Ezra saith well. [Page 116] He that set the vowells and accentes, was a perfect wise man: for He neuer missed of the best sense. But the 70. translated by vnvowelled; that they might hide their minde: when dull heathen would quarrell with trueth.

Of the 70. differing: thirtie sixe hundred of yeares from the strickt Ebrew.

Many blaspheme Gods worde by the 70. differing from it, Gen. 5. and 11. in opusculis Patrum, one worke blameth the Ebrew: and all Grecia still followed the 70. so Arabia, so A­byssini, so Muscouia. The text Gen. 5. faith; Adam liued 130. yeares, and begat Seth, and liued afterwards 800. The Lxx. Adam liued 230. yeres, and begate Seth, and liued after that but 700. Our notes not well set, 1603. haue this note; Adam liued 230. yeares, and begate Seth, wherein Moses omitted 100. yea. &c. This note dasheth all Moses authoritie, if he were not true in his narration. S. Augustine could not tell the reason of the dif­ference, Ciuit. Dei. I haue shewed it in Concent. Scrip. & Mel­chitzedeke; though my recompense hath beene, but vngrate­full scophing of vncleane spirites. DD. that know not a letter, vowell, or accent, what authoritie they haue from God: such vncleane spirites are good helpes for the king of Locustes; when they hinder the grounds of all prophecying.

Of Perfection in Scripture.

The text hath perfect Diuinitie. The holy in all their ages knew the Trinitie: and that Christ would be made man, of a woman; according to our kinde, as of Mary, of Ely, of Adam. Heere Ana­baptistes and Lutheranes, are in an heauie case. All the holy [Page 117] knew that mans soule returneth in death presently to God: to receyue the Aboundance of grace of the gift of Iustice in Christ, and ioy vnder Gods throne: or Anger for their sin, and contempt of Gods loue in Christ, before Gods angrie face, Leuit. 26. Apoc. 14. The ancients liued by the law grauen in all hearts: some few they had, deliuered, tokens of redempti­on. But for all life, the heart lawes serued, Ier. 31. Rom. 2. Iob telleth what store of lawes, hearts helde. Moses for an whole great nation gaue law written: but the most bent to Leui: & imperfect without the Gospell. Iob and the Apostles haue no Lawes, but such as wise heathen, all would commend.

Authores for tongue.

Christians may passe in Ebrew, very rare Ebrewes: be­cause the Apostles translate much in speciall elegancie. Be­sides, they allow very much in the 70. What they handle not, ancient Hebrewes make plaine. And they who will ex­pound Ebrew beyonde this warrant, as some doe, for Hell place, and Hell torment, in life, do not well.

Prayer is our seruice of God. Maymoni in prayer from all Rab.

God forbid that any should pray but to God. Menachen vpon Gen. and Deut. 6. Mat. 4. and 6. neuer any holy pray­ed to a Created Angell, or man. Men the best, had great faultes; as Abraham long worshipped creatures; Philo and Maym. in Idoll Bechaia, sheweth exceedeth sinne of his, for Sarah, for which his posteritie smarted in Egypt.

Of the New Testament.

The soundnesse of text, & playnenesse in foure Dialects, I handled in our Lordes familie; against which booke I hope none will raue, but for Ioakims buriall.

Conclusion.

Poperie hath no defence, by any sound groundes of studie; not to any one article.

Blasphemous groundes of Popistrie.

1. That they say, the Scripture is corrupt in text. The Mas­soreth, or Dictionarie for euery letter, prick and accent. chec­keth that for the old Testament. And the new Testamēt can none blame, but to his shame; as I haue shewed Princes in Latin.

2. That they say, the scripture is doubtfull; no booke was euer penned so certeine for Lawes meaning: Visions, Allego­ries, bring no new rules; as Ezekiel and Cantica. The New Testament hath not one phrase, but the easiest to learned Iewes: not one from the beginning to the end.

3. That they say, the scripture is imperfect, they might as well say, God made not the world perfect: But the Pope can make moo Creatures, and better: as Archangelles, and Purgatories, and soules departed, to vnderstand our heartes: and bold to teach God whom he should pitie: and to make Mary commaund Christ. Satan in his owne person, durst neuer be so bold.

4. They plead from the Law of Sanedrin; where a man must stand to their iudgement. That the Popes iudgmēt must stād The Sanedrin might be with­out any Leuit, as Ierusalemy noteth: though the Law speak of that, which most vsually falleth out: that Leui should bee [Page 119] readie in his owne profession: But Esay saith to them, who was so blind? and Mallachi speaketh to the same effect: & the Leuites whole condemnation of holy Ieremie, where one of Israel cleared him. But the Pope his Cardinalls, & Archbui­shops, haue no more to do with Leui: then apes to stand for men.

5. The Pope maketh a spiritualtie, Heb. 11. By faith these tur­ned to flight, the armies of the aliens & a Clergie: to tie lear­ning to them. Dauid had his warriers, the best learned in Moy­ses: that by foresight of Christ thence; one frighted 1000. and kill'd 800. And in Babel; Iuda in Daniel, Ananias, Azarias, and Misael before Ezechiel of Leui came thither, were the glorie of men.

6. All wealthy should be brought vp in the Bible, in frame of art, to know it throughly: what lawes it hath; what dispu­tations are vpon those Lawes; what stories: and how the sen­tences of Iob, Dauid, and Salomon comment vpon the stories. All our nation might haue seene this plaine, if wicked had not hindred: by their spirituall keyes. And in Popes procee­ding they make him knowne to be wicked.

7. By Gods Law, Ecclesia, the Sanedrin court, should rule in all matters. And old Wicklife, in Walsingham, did hit the naile vpon the head, saying: That if the Commune Lawes of England might take place, the Pope should haue no more to do with vs: then any other. Yet frō Satan he will rule all: and make Ecclesia to be not ciuill courts: but his courtes. Our commune Lawes praemune that sagely▪ and the lawlesse resist God.

8. The Pope from Rome will rule; and the Rome-free-borne. Apostle; after he taught the Thessalonians of Pope, from Rome: gi­ueth a charge to the Romans, to keepe euery soule in obedience to the ciuill gouernement: and by Ciuill gouernement, S. Paul esca­ped from death by Scribes traditions.

How yong men learned in liberall artes, might be rarely exquisite, in the greeke new Testament.

GOD perfect in wisedome, knew that the Iewes would marueile why the New Testament should be all in Greeke, and not any whitt in Ebrew. Therefore to shew it Gods worke; against whom none may plead, he maketh one little booke exceed for varietie and elegancie of wordes: aboue 4600. chosen wordes. Thus the booke might be made easie.

1. The wordes should be all in a table: that all might read them quicklie.

2. Appellatiues, and propre, should be sett in their colours.

3. For Appellatiues, all Attique and eloquent Speaches of them; (as Rom. 12. 3. Paul passeth all Athenes) these should all come in their families.

4. Next, many thousand frō the 70. with Ebrew to them: and in how many God followeth the 70. departing from the Ebrew. This would carrie the Reader through all the old Testament.

5. Thalmudique speaches be plentie, Mat. 12. and easie to a Rabbin: as, Maymo. poenit. Forgiuenesse neither in this world, nor in the world to come: and girded about the brest: Apoc. 1. second death: and such: these most trou­ble Greekes, Maymo. and would be easiest handled, in their veines: and they be very many. Beidh.

6. Sometimes the Apostles mende the 70. or speake more eloquently: Apo. 20. as in Iaspis Apoc. 21. vers. 19 it is Beniamins stone, Isai 22. Vzielides after the Ebrew. Exod. 28. But vers. xj. the Carbuncle, Isai 54. So Sardonix for Zabulon, and Chrysophrase for Nephtaly, are the Apostle Iohns, passing in Greeke skill. And [...], Eb. 1. 3. from Isai. 4. Tzemach Lecabod, and [...]. From Exod. 23. [...] these S. Paul [Page 121] bringeth. All this kinde settled together; would bring light and delight, to all godly learned.

Of propre names.

Many propre names be taken from the old Testament: wherein the 70. is communely folowed. Sarra, will try a scholar, and Phanuel: from the margine reading: and Iona­nan, Luc. 3. and the names from Israell in Egypt, being full many: shew they knew Ptolomies Egypt should fall: many cō ­teyne, Psal. 89. as Zorobabelidae, Mat. 1. many other speciall stories; chiefly Townes full many, call to Seleucidae and Lagi­dae: as Antiochia, Seleucia, Philadelphia, & such. Many are clea­red by Thalm. Ierusalemy, as Lazar, for Eleazar: and Alphai for Chalphai a. s. in the fathers stead: and such. The Greeke and Latin in one familie; Alexander and Rufus, shew that the Thalmud lieth, bringing Iesus our Lord his dayes to the Mac­cabees tymes. The name Marck and Paul, and all the Latin termes shew, that, vnder the Romans Christ was on earth.

Epilogue.

Thus when euery word should be handled alone: and wordes tossed in disputatiō handled alone: the whole booke would be soone eaten: and millions would be able to Pro­phecie: and to defend the faith, against the Beast that commeth out of the pitt, of Sathans deepenesse: & to make Seniorie of true Bishopps: that vnlearned pseudo-piscopi, should no longer pine better learned in prison: sage and learned be lawfull E­piscopi, bestowing reuenues aright: but nobles ought, and lower gentrie to be the best learned, and to keepe all in sage [Page 122] dealing. So the King of Locustes would soone loose his crowne. The 2. oliue trees in Zacharie, which poure oile into the golden Candlestick, are they, who not by might, but by Gods spirit, as they vnder Aggei and Zachary built the Temple. The chiefe ruler was holden as anointed: so King Iosias, though none but the first of the house, as Dauid, or in stirre as Salomon for Adonias: and Ioash for Athalia, & Ioachaz for elder Ioakim, were annointed. The high sacrificer was of course: so both states were vnder the two oliues: and whē all be sacrificers, Apo. 1. Then the gouernor that prouideth for bread, and they who labor in word, are the two oliues; that giue matter of light, to the golden Candlestick. Clothed in sackcloth: in sad­nesse of their minde: considering how the gold is darkened.

The restorers of the Gospell, be as Elias.

Heere, the kingdome of the beast arising from the darke pitt, is closselie compared with Israell, in Achabs dayes: when Baal was worshipped by so many false prophetes. And Elias knewe none but him selfe, left of true religion in Israell: 1. King. 19. 10. and the Altars, which GOD tolerated extraordi­narie, were all broken downe. The Papistes damne them­selues mightilie, when they cast in our teeth: That our com­panie had not open policie still. Sigibertus complayneth, that at 1200. England admitted not the Popes supremacie: So hee an­swereth Papistes. And still our commune Lawes made it [Page 123] treason, to appeale vnto the Pope: and holy Wickliffe con­demned him as freelie as any in our tymes: Wickliffe, that set ouer the Bible into English: Wickliffe, that taught how the cōmune Lawes would vtterly fall the Pope: Wickliffe, whose Bible many yet haue: the Copiers of which shew, where the Church of God was. Such had the spirit of Elias, which called for fire from heauen into Bohemia, and Prage, and Saxonie, to burne much of Rome: as Elias called fire from heauen to burne two Captaines, and two fifties: so Eliseus called fire from Hazael, that brent vp Israell; And Iohn Baptist, called for fire from heauen, that brent vp all Herodes house. And as Elias staide raine three yeares and an half, so Eliseus spirit, brought famine to Samaria: and the Christians in Claudius dayes: and the martyrs by the black horse, bring corne to be weighed as spice, for dearth: so still God sendeth famine for his mar­tyrs.

The Martyrs be as Moses.

‘These haue power to turne the waters into blood: and to strike the earth with any plague, so often as they will.’

This sheweth Rome to be a new Egypt: still rebelling a­gainst Moses, and therefore hath plagues to the same effect.

1. Egypt had waters turned to blood: so Rome, chap. 11. and 16.

2. Egypt swarmed with frogges: Rome hath all the pla­gues of Aegypt but two. so Rome, chap. 16.

4. Egypt was plagued with serpents; and all sauage: so the Locustes had tailes like scorpions: and their plaguers had hor­ses with Lions mouthes: and their tailes had heads like to serpentes: and the Caesares people were spent by the beastes of the earth.

5. A plague killed the beasts of Egypt: so the Caesares peo­ple, 6.

[Page 124] 6. Boyles vexed Egypt: so the marked of the beast. Apo. 16

7. Haile Fire vexed Egypt: so, Rome haile and fire mixed with blood, chap. 6. and chap. 16. great haile.

8. Locustes, ate the fruites of Egypt: Locustes, strangers swarme, Apo. 9.

9. Darkenesse, vexed Egypt: the throne of the beast is dark­ned. Thus God compareth propre Egypt: and the king of Locustes Egypt: how they that folow Moyses Law, and Prophecie: and bid the king of Locustes grant freedome to Israel, still plague their Pharaoh.

For doctrine of vncleane spirites, Note, how and why Rome is called E­gypt & So­dom, & Babel, ch. 18. and com­pare the old stories of the old Test. with Rome. they are termed, as a Ci­tie brent from heauen: for many plagues, by Egypt: for good note, a broad Citie, as Romes policie was broad and large. And for a most sure note, the Citie, policie and authoritie large: in which the Lord was crucified. This name striketh the naile vpon the head.

Of the Citie which crucified the LORD.

Thalmud Ierusalemy noteth in Sanedrin, and Maymonie; that fouretie yeares before the destruction of Ierusalem; causes of life and death were taken away from Israell: so they teach, that Christ was not crucified in the policie of Ierusalem, but vnder Pontius Pilate, in the Roman policie: as the foure E­vangelistes record carefullie. When the Sanedrin concluded to kill Christ, they brought him to Pilate: he cleared him; [Page 125] yet whipped him, and deliuered him to bee crucified. And the Romā soldiers shewed all wickednesse. 1. They brought him into the Common hall. 2. They gathered the whole band against him. 3. They put off his owne apparell, & put in mockage a scarlat robe vppon him. 4. They platted a crowne of thornes, and laid it vpon his head. 5. They knee­led in mockage, and said, All haile King of the Iewes: and spate vpon him; & with a reed they stroke him on the head: and when they had ended mocking of him, they put off the robe, and put his owne clothes on him, and brought him to be crucified: and pierced his handes and his feete: and pier­ced his side with a speare, and cast lotts for his coate. These so great contempts from Romanes the vilest in the world, against the Lord Eternall, could neuer be put vp. But that Rome should bee the miserie in tyrannie, while the world stoode, Pilate kill'd him selfe; and the Emperours for 300. yeres were miserable. And Rome, by many spoiled: and since Popes supremacie a new Egypt; Now as the Iewes, who betrayed Christ, are slaues ouer the earth: so Rome that went further, was to bee revea­led, to haue all curses: the old serpents poyson, chap. 12. Ca­ins murder of Abel, chap. 13. a Deluge, chap. 12. Biting of tongues, chap. 16. consumption as the cursed brent Cities, cha. 11. Egypts miserie told aboue: Iosuahs haile, cha. 16. Sise­raes fall at Mageddon, chap. 16. Iezabels miserie from Elias, chap. 11. Daniels beasts miserie, chap. 13. and the Romans mi­serie by Pompei and Iulius, Psal. 97. handled in Appian fullie: and as the Pope knew more then the Caesares, so his sinnes were more strong against the holy Ghost: and he should be openly Man of sinne, to all sage in this world. The foure Euā ­gelistes might teach the simplest this much. That seeing Rome grieued Christ, as he complayned (Isai 49. & Psal. 22.) [Page 126] and felt too; most high griefe. Rome should bee Sathans throne while this world stood: and all reliques of theirs a curse.

So this Citie must meane a very large Common Weale, and Kingdome: and the two in generall may be full many thousandes in particular. And as all the time of persequution of the liuing, is three yeares and a halfe: the bodie is heere three dayes and a halfe.

This plainely sheweth the burning of Martyrs, whose bones and ashes may be seene three dayes and a half; and are not put in graue. So good Bucers bones in this honor, were taken out of the graue, not to rot there; but with pure fire, to haue consumption: as Elias in his fierie chariot, had his body consumed; and our Father Henoch, that in his life mat­ched the dayes of the sunne 365. was without paine dissol­ued: when God tooke his soule to heauen: and Moses had not mans buriall; God prouiding somewhat better for the ancient: that they with out vs were more perfect, and for rare honor to their persons, though by the doctrine of the Gospell aboue the Law, we haue the perfecter: but no whit to soules ioy. But as they with smaller helpes passed vs farre, in following God: so their minde heere was infinitely ful­ler of graces, then ours: though the ioy of aeternall life is ae­quall to all. In not suffering the best men in the world to be buried; the Citie that crucified Christ, is openly the throne of Satan.

The dwellers on the earth are the Locustes, & their friends earthly minded: and feared the companies of sound Chri­stians; because they taught Princes to hate the Popes religi­on, and Pride, and Wealth, & Monasteries. The Hypocrites immitated the Iewes; Hester. 9. who vpon the death of Amalekites kept in open Townes, the xiiij. of Adar, with ioy and ban­quet, and wake day, and sending of giftes one to another. These two Doctores of Diuinitie (Prophet is heere in that sense) were such a torment to the Papistes: as the first mar­tyrs to the prophane Caesares: who taught that they were not Diui, and had no religion but from vncleane spirites.

In his Vision of the Lordes day, he hath by light and dark­nesse three dayes & an halfe, resembled vnto him: for view­ing of the martyrs, from the eye-sight, to the minde: thus we must turne it. When men behold the bones and ashes of the martyrs, they hold them not dead, but passed from death to life: because they died for honor to Gods plaine religion: teaching to honor GOD onely: and to receyue aeternall life onely by his mercie in CHRIST, the onely Rocke: and to pray onely to GOD: and to haue a sure faith in him: and to lothe all proceeding that is not agreeable to Gods holy worde; and that it hath a plaine and sure meaning.

[Page 128] The old Martyrs for these groundes were in honor with the Pope: these two armies of Doctores died in the same cause, therefore their enimies heartes must needes confesse, that they are gone to heauen: euen as if they had heard them cal­led vp, and seene to ascend as followeth.

As the case of Elias was to the body, so the Martyrs is to the soule: expressed bodily in this vision.

Of all soules passage at death.

It is appointed for all men once to die, and then cōmeth iudgement, Eb. 9. so all soules must, when they leaue the bodie, returne to God that gaue them: to iudgement for euery hid thing, good or e­uill, Ecc. 12. 2. Cor. 5. so all ascend, Ecc. 3. And onely the soules of the beast descend.

The commune place is called in Greeke Haides: and the happie part of it, is heauen to Abraham, Eb. xi. Luc. 18. And a place of burning torment to the wicked. The faithfull went hence to Gods eternall tabernacle, Leuit. 26. 2. Cor. 5. Mat. 8. Luc. 13. our Lord, Ioh. 15. and 16. Luc. 23. Eb. 9.

Of Purgatorie.

The impudencie of them which would establish Purga­torie, is vnspeakable. Moyses hath not one syllable that way: therefore it can not be in religion. They that wrote in Iudah for the Maccabees storie, make but two states: as resurrecti­on to honor, and shame from Dan. 12.

[Page 129] Saint Paul professing difference from Scribes, but in the incarnation and resurrection of Christ: where they hold but Paradise and Gehenna: concludeth, that he helde no moe places for soules. 1. Cor. 3. Where Saint Paul handleth a commune place, of teachers; what doctrine will abide sound: what fire of iudgement will consume as stubble: they that hence would haue soules fier, out of this world, little regard Paul. He taught nothing but what Moses and the Prophetes taught. But no Thalmudiques, who best knew their tongue, could finde a purgatorie in thē: therefore Saint Paul taught it not.

Of the second of the Maccabees.

The second of the Maccabees, doth the Pope must ae­stime, chap. 12. for sacrifice for the dead, but litle considereth the vilenesse of that booke. Iewes would tell him that it was Hagada; a fable made vpon phrases: as where they sacrifice, Ezr. 2. and no mention is of fire: he feigneth a most ridicu­lous fable, of fire hid by the sacrificers, when they were ca­ried to Persia forsooth; not Babilon; and found by their po­steritie, turned into a thicke water; which when wood and sacrifice was brought: Nehemias bade them annoint both with this water: and the Sunne shone, and kindled a great fire. Who would not iudge this to be a most ridiculous fa­ble. By what witt could the sacrificers dreame of such mat­ter, that fire could be turned into water, or by shun-shining kindled, please God. It must be kept vnquenched. The whole consent of Iewes in the chaine of their Cabala saith, fire from heauen kindled the sacrifice. A man would thinke the whole Nation in a sensible matter, should be of more credite then obscure Iason of Cyren.

[Page 130] Moreouer Zorobabel of Salathiel; not Nehemias of Chilkia, was gouernor at the returne. But iesters vpon phrases, in Iarchi, make Cyrus and Artax all one; because Cyrus end is not recor­ded. So in Iarchi they make Zorobabel and Nehemias to be all one: for memorie of phrase: that Zorobabels remoning is not recorded. They that cannot iudge betwixt a ridiculous fable, and a sad storie, are in great darknesse. So the fable, of Ieremias, hiding the Tabernacle, and the Arke and Altar of Incense in mount Choreb, Such, the Apost. on­ly speakes of, Tit. 1. 14. & ma­ny other places: and he writing by the spi­rite, could not crosse the spirit, Rom. 15. 4. is not heard of in the Thalmud; nor agreeable to reason. And the Law of the eternall God, not to regard Iewes fables, heere taketh place: and they bee lawlesse that breake that Law. This much for the whole booke, made one frō fiue of Iason of Cyren: that little knew Moses, or yet Ierusalems storie.

Of Iudahs sacrifice.

In Iudahs sacrifice, the Writers speach doteth: Iudah doubted not, but that they slept in godlinesse, Chapter 12. 45. And what foole euer spake so senselesse as this is; if hee had not hoped for the resurrection, it had beene in vaine to pray for the dead, vers. 44. Now, what sense can bee in that speach, that sacrifice should helpe the resurrection: The storie durst not touch any ease to the soule, for that had strouen with all Talmudiques. Maymony sheweth, they offred for the dead; the heir did in Siphra Col. 31. But no otherwise, then as paying a debt, which the predecessor should haue payed heere: And that, when they doubted not of the o­thers saluation; but honouring him in paying that which the other should haue payde. And Iason of Cyren harped at such a string, but could not bring his minde about. Now the [Page 131] Popes Purgatorie is holpen nothing hence: from a trifling booke, and sencelesse speach: and wrested beyond all re­ligion of the Iewes.

Epilogue.

As the two Prophetes were seene called vp into heauen in vision: so all faithfull soules by scripture trueth, are to be seene called hence into the ioy of Christ.

What the Greeke Fathers thought of Purgatorie.

The Greeke Fathers should bee thought to vnderstand the Greeke Testament, better then Latin: and none of them could finde Purgatorie there; but grant all holy a pas­sage hence to the Kinglie Palaces: some staggered at the speach Ebr. chap. xj. They without vs were not perfected. Saint Paul in all that heauenly Epistle, disputeth of the Gospell, perfection to the Law; and of perfection of Doctrine in this world: and he had shewed in the same Chapter, That the Fathers desired the heauenly Citie, & God prepared that for them: so they, who denie the Fathers perfection, by S. Paul, marke him not well. Basill did once, vpon Psal. 49. but called him­selfe backe, vpon Psal. 15. and often. And Chrysostome, who seemed to stagger, placed Lazarus and Abraham in the kingdome of heauen, 2. Corinth. homil. 6. Mat. 8. Luc. cap. 13. and the principall Diuines, in Theophyl. vpon Luc. chap. 23. and vpon the Psalmes; and in Photius Librarie, Philo in Greekes, and Iosephus, I haue cited, and Azarias, who turned into Ebrew, Philoes wordes. And the Greekes bee greatly iniuried, when Limbus Patrum, is fastened vpon them.

[Page 132] Hegesippus, and others that wrote the Maccabees martyr­dome, doubted not but that they went hence to saluation, Dan. 12. And it had beene an infinite disgrace to our Greeke Doctores, if they could not see so much by the New Testa­ment. Now, let vs returne to the text.

When the Popes persequution came to ripenesse, then Princes by warres shake him off: as in Germany, Englande, Zwitzerland and Netherland. And Christ heere roareth like a Lion: and the 7. thunders tell, the thunder of his power. In Venice, he is now a mockage; and hath but Spaine to his strength: Queene Maries persequutiō, is now turned against the Pope: and his stirring Irish to rebell, vndid Ireland; And now his men the chiefest in learning, sticke litle to him: and speake to his ouerthrow, not much lesse then we doe. And now the Dukedome of Cleaue, will make him weake in Germanie; If Geneueans would leaue their Gehēnean tor­ment; and our side prophecie soūdly: we should weakē him more by learning then by strength of speare: seeing the best learned of his owne side labor for vs: as Arias Montanus hath done in much, about Plantines great Bible: & the best learned Papistes reioyce to see Daniel his 7. fold comfort of Nathans house: and the certen yere of the Lordes supper, to haue no more the body and blood of a Lambe, his body and bloud of Couenant: but Bread & Wine to shew, that no more flesh & bloud may bee in sa­crifice. In Ebrew, Greek & Latin they saw Iewes request an­swered: [Page 133] and were very thankfull in speach and letters: and shew that now they would soone cast off the king of locusts: if they might haue good maintenance to hold vp better truth: and liberall artes that serue trueths honor.

The summe of the Bible.

Great voices, expresse the voice of whole nations: and the Kingdome of God & Christ, the matter of all the Bible. Adam had that theme, to preach 930. yeares. Sem the great, by S. Paul and Gamalies likened to the eternal author of iustice & peace, figured this matter: and confirmed Abraham in this, 75. year. & reioyced in Elam, troden downe by Abraham: And all the large writings breathed by the holy Trinitie, teach no other matter but this: and punishments for contempt of this: and nothing should be suffred in the Church, but to this summe. In the prayer which our Lord prescribed for a cōmon forme to the whole Congregation; this conteyneth all: Thy King­dome come: thy will be done on earth as it is in heauen. So when Iohn Baptist opened the kingdome of Christ: when the Le­uiticall policie was to cease: and all nations should serue God by Lawes writtē in the heart, Rom. 2. Ier. 31. Then the king­dome of heauen is said to come, when men humble them­selues to receiue the iustice of Christ; and to be clothed with the SVN. The fulnesse of kingdome cōmeth when the holy soule [...] leaueth this world, & goeth to God, and there reigneth for euer: and seeth the Locusts pitt-bred, in Haides torment, fryed in fire for euer and euer. The pitt-bred beasts had sunne and aire much darkened: when they knew not, whether mans soule ascendeth or descendeth: and whither the holy goeth, to heauen or to hell. This saying, Caterchesthaeis haidon, is neither more nor lesse, then to goe to [Page 135] God: when the godly, haue a light place of ioye: and the godlesse, a darke place of torment. And this exposition cut­teth off at the least fifteene bad opinions, direct bad for this article: by consequents fifteene score. The Kingdome heere spoken off is termed Haides in the Creede: and wee may not put Hell for Heauen; nor descending, for going to God. Purgatorie falleth when Haides hath but two partes: Heauen and Hell; and with it all Poperie: Satan entred into many vnthankefull Caytifes: that could not suffer the holy soules going into the kingdome, to be most eloquentlie spo­ken in the Greeke Creede: if they descend not to Hell as our Lord did in the Creede; they shall ascend vp, and before Gods throne haue an hell for euer and euer.

The Elders be the Gouernors of Gods people in all offi­ces: & specially in sage vsage of Scripture, on assembly dayes: all learned in the scriptures, and able to giue faithfull exhor­tatiō out of it; and all borne in wealth, are brought vp amisse, that are not gronuded in yong yeares, to read with delite in the holy Booke. Albion seeth, who hath opened that way: and faithlesse Iewes cōfesse: though Atheā pāches for enuy burst. [Page 136] These haue thrones before God: not Buyshops and Arch­buyshops of Papists; But chosen of the holy congregation: to teach what God telleth: but as Moses gaue no comman­dement of his owne head; nor Christ in the flesh, but as he taught in Moses: so these speake all frō scripture: few wordes by old playne warrant: and yet in few lines shake of all pope­rie & all errores. In number they be 24. as knowing the XII. tribes story; how the tribe should not depart from Iudah, till his childe came: and how the XII. Apostles gathered the XII. tribes, to make them the foundation, of the heauenly Ierusa­lem. These are not many: but 24. yet a resonable good num­ber. Many nobles in Albion and others, that liue by their owne reuenues, studie the Bible, with as good dexterity, as any feed-men: and know it better then some: after 42000. Brabant Gilders charges, & againe 40000 crownes charges: such be humble and know Iehouah, who is, who was, who will bee still, the same, to rule all ages to one summe of saluation in Christ: how in him, GOD, was manifested in the flesh, and taken vp in glory, and the saluation of all ages. Enosh age, the flood, Babel, Ieroboam, felt the price of despising this life. And after the great saluation begun by the Lord himselfe to be spoken, and confirmed by his hearers, with all guiftes of the spirit: for contempt, the world was soone giuen ouer: to Arius, Pope, and Turke, yet God sealed a few, and at length placeth them in open kingdomes to be seene: though stil the greater part in open policy, careth but for this life: as in Salo­mons dayes, all were of great shew: but soone after his death, Ephraim turned all but Iuda; to worship calues, not God. So great Constantinus holpe Christians, but few of his men ca­red for God. So heere, Popes Idols, & murder of the saincts, cause God to shake him to dust: as he shoke the Macedonians [Page 137] after Antiochus Epiphanes persequution: That the Iewes re­ceiued their owne kingdome, vnder the Maccabees: and that meanes the psalmes, 97. and 99. and others about them; howe the power of Christ breaketh Idoll kingdomes; that God should take the protection of all into his owne handes. So heere Elders shewe Popes strength cast of; that others be so strong as hee: But as vnder the Maccabees new corruption, left scant any in faith for Christ his first comming: so it will bee for the second: that scant faith will bee found in the earth: The true Elders complaine not for mens negligence: but looke for Christ his second comming: vpon the Popes full fall; as vpon his first comming the Macedonians had not a foote of ground.

Of the Worldes end.

No man can tell, when the world shall ende, nor when the Pope shall bee vtterly consumed by the spirite of Christ his mouth: But that many hundreth yeeres remaine yet; we haue many arguments of likely-hood.

Of the Iewes calling.

S. Paul sheweth that the Iewes shall first be called, Rom. 12. But Christians in name, are miraculously bent against that: very neere open Atheisme: so their calling cannot bee yet: when Christian states swear to hinder that. Agent Barton, moued a Iewe, to request an explication of the newe Testa­ment; how it is the perfection to the old. Two copies of one Epistle from a Rabbi, the best learned in the East, came to England; in a strange Character: such as was neuer seene in the West, & in stile, vnlike all Christians veine. And in date, [Page 138] and particular circumstances; so, for the writers occasions, that all the wittes in the world, of the West, could not feigne such a Character, style, and particular matter. From Eng­land, after long viewing, these copies were sent to Basill, to the partie for whose worke they were written. The Epistle is printed: and the summe, (as request was made) commeth forth in English. Now marke the recompence, from a most thankfull nation. Libellers the impudentest that euer were in the world, that scoffe a Conclusion of their owne au­ctores allowed sillogisme; a most learned worke that brake Gehennean torment; (the cause is well knowen) these raue against him, whom the Q. Agent made the Iew belieue to be the ablest of all Christians, to handle our Gospell in He­brew veine: And this scoffe, from a most vnlearned wight: is allowed by the Buyshops.

The simple people were persuaded, that the Epistle was forged: thinking, that, no slaue of Satan, durst euer be so im­pudent, as to borrow the princes authority, to a slander: and seing two impressions, of the Libel were soone sold vnder au­thority; they held not (as they ought) the slanderers, to be Anathema Maran Atha: but supposed they spake true, and ioyned with them to serue Satan. Now Christians should haue the first benefite, in shewing the Harmony of both Te­staments: and where Christians hinder their owne good; GOD will giue them no honor for Iewes. The like prank, one of Geneua plaid; being aduertised of the Iewes petitiō, [Page 139] and being requested to lend Sadaias Arabique Moses, kept a coile as though the matter was forged: that many maruei­led, and gaue information of him: and when the Senate gaue leaue, to printe the Iewes Epistle, and answere; he by one Grinetus forbad to vse the Senates leaue: and bred much coile. Thereupon a Greeke oration, accusing him of mach­madisme, is sent to the Senate. They call him to his answere. Then he saith, he thought the Iewes Epistle was forged. The Libell from England cited him, and hardned him in that. And others in Germany kept a stirre; (that, therupon I called his diuinity to accompt) and altered Princes from great promisses, towards Ebrew opening of the Bibles Har­monie.

Of our Kinges rare bent: to the honor of the Bible.

Our King vowed, to the Bibles honor (so that the partie would, and might conueniently, take the worke in hande) 1596. a thousand poundes a yeare; after that he reigned in England. Satan hindred the workeman, by one that made Gehennea torment, of going to Paradise, in the Creede: And blamed the workeman, as deceiued: vntill he cleared himselfe; no modesty would request the Kings pension; nor no wisedome grant it. The more religious promisses bee made; the more circumspection is to be had, to the worke of their ground, which failing the Promisse is no Promisse. Also the BB. would take the Bibles clearing in hand: for which worke much of the old purpose began: so the work­man was cōtent to be freed. After questions were cleared, a cold letter moueth the king, with mention of old bent. The King most redily telleth by a Knight, of a royall pension, to open the Bible against Iewes: the offer is accepted: a booke is [Page 140] printed: chiefe obiections are dissolued, and after nobles, an high preferred Clerke, hath a copy. He denieth the Kinges message: and said he would stay the King from allowance to Ebrew clearing of the Bible: where the King was so willing: and a Clerke so crosse: A learned man wrot vnto mee, that God meaneth not yet, to call the Iewes. But of duty, I haue now 12. yer. celebrated the Kinges redy bent: and most con­stant faith. And I see that God stirreth vnlearned scholars, to force a calling of them to accompt. Now by Ebrew, and Greeke, Iewes must be taught: and Zwitzerland would per­suade mee, that they knew none by story of my study that way: and I thinke some hundred of yeares will passe, before another of like paines will arise to call them.

Of the Popes scholars.

The Popes scholars in Latin, Greeke, and Ebrew; are ter­rible to ours: as D. Pistorius, of Friburge was: & they so play vpon our errores: that they haue turned millions so from vs. Geneueans checking of the Greeke Testament, makes Ie­suites vse the Latin, & reiect the Greeke: many armies would not so much help them: Besides rash termes: as Deus agit, ex­citat, impellit, mouet peccatores. These giue Iesuites victorie. God, leadeth them into temptation, to shew his iudgement: but in light of cōscience warneth against ill. But the wicked rebell against light. Againe these; asystate, stand not together. Deus operatur omnia in ominibus; in good and bad: and Deus non agit in malis: Beza hath both: And this no better: Deus agit in impiis deserendo. This trifling of vnlearned disputing, increaseth papistry exceedingly. So; this cānot be denyed: God hath set vnto anger, all that he calleth not to faith: But [Page 141] he furthereth not by inward instinct, their destruction. He hardeneth by patience, or too great affliction. This speach, he praedestineth men to destructiō, is not from God. For that terme is vsed in furthering the meanes; as in the godly, for salua­tion. So one rash terme of a weake schole, will turne many away.

Of Daniel.

Long did Beza roare in french homilies against the Pope, from Daniel: Iesuites reply, that no syllable there medleth with him: so all their powder without pellet is lost: till Le­manus-lake-fishers emend their nettes, they shall not catch 153. great Fishes: and they must launch on the right side.

Of the poore Indians calling.

Of loctan, Gen. 10. come the East-Indians, their names fa­mous in heathen; for nationes, mountaines and riuers, tell that; Their contempt of Godly teaching Christ was great, Noe, Sem, Arphaxad, Selah, Eber, Phaleg, brother to Ioctan, hath cast thē of hitherto. The West-Indians seeme to come of the East: as both speake some Ebrew. Now God driueth vs to both Indians, not for Pepper and Tobacho: but in tyme, to shew his name. And the Iesuites in teaching the holy Trinity, Person, and Iustice of Christ, may saue many: and the Pope shall haue an outward reward of longer suc­cesse, and some hundreths of yeares must be spent this way.

Of the old opinion of 6000. yeares.

God hath cast old ages into a pleasant frame of measures: of them for Iewes, and from Iewes, I dedicated an Ebrew [Page 142] worke to the Landtgraue of Hessia. Now thousandes I will touch. In 3000. exactly, the Temple was fully furnished: euen to the Arke. In 4000. exactly the Romanes destroyed the seconde Temple: if without it Messias dayes haue 2000. yeares from the yeare of Christ 1609. of Adam 5536. One as Heber may come to the worlds end, by 464. yer. The trueth God only knoweth: reason telleth affaires in worke require such tyme: But no particular person is sure of one day: but all should watch, when the Bridegrome commeth.

And to destroy them, that destroy the earth.

Although no Creature but Angells and men know God: yet the close bent of all Creatures is framed to serue man for Christ: God bending them so. And in that sense, euery thing is weary of their toyle, Eccl. 1. and groneth looking for the Redemtion of the Children of God. Rom. 8. and being tur­ned to seruice of Idolls grone in Gods estieme, as corrupted: such was the old world in corrupting their wayes: such were Babel builders, till heathen came to God: and almost all to this day. And Apoc. 5. All creatures giue glory to the Lambe, in seruice of Christians. But alas, men to this day would ne­uer search Gods word, the wealthie, and principall of state, but remit that ouer vnto others: as a base worke, for them­selues to regard; whereby God cast off the world.

After papistries ouerthrow, Christ who is the Temple, [Page 143] and the Arke, who hath the Law within him: & is the mercy seat, shall be opened to the few saued: and God will pay Pa­pists with warres, for the haile and fire that they mixed with blood: troublesome meteores eloquently expresse troubles of state: as before our Lordes first comming, the Romans mi­series, destroying themselues, were a wonder to historiques: because Crassus robbed the Temple: and Pompei afore made Israel serue Rome; and Brutus with Cassius; and Antonius with Cleopatra: and againe Iulius: so Rome that still will crucifie Christ, shall haue as great stirrs to warne them of vtter ruine. But by warres, profanesse breedeth; to all sides: that when the SON OF MAN commeth, he shall scant finde faith vpon the earth. The best way, to keepe faith is to exercise our vni­uersities in the Ebrew and Greeke Testament: and to leaue ciuill gouernement to sage courtes fitt for it: as Zuricke in Zuitzerland doth; that, Scholars tyrannie make not new pa­pistrie. And thus once, all is reueiled vnto the end. New vi­sions tell the same matter: for better clearnesse.

Of the Prophane Caesar: and Pope reuiuing of him, both comprised in the body, and taile, of one Dragon.

Iohn saw with his eyes in Vision; that which hee and all the Apostles: as S. Paul. 2. Thess. 2. saw in their minde. That from Rome, the Ruler, should rule; till hee were taken away: After, thence man of sin should arise. Both be heere in one dragon: which the profane Caesares and the Popes can not perceiue. They who be of the heauenly state, they all, do see, the Dra­gon is the Diuill, or accusar of God: the great is the Diuells power by Rome: the ruddy bloodie persecution. His seauen heades, are seauē states of Rome, ouer THE FAITHFVL: [Page 146] as the Iewes knew their story full well: Pompei by Rome was an Emperour in the East: The seauē heads af­flicting the Church. But perished neere: in the land of Cham. So in Iudah, M. Crassus was after him, armed ouer Iudah as a King, for Rome, who robbed the Temple of Sa­lem, of Abrahams house; but at Abrahams Charan, he and his army had a most famous destruction. Iulius Caesar made Cleopatra Lady of Iudah, who perished in Capitolio for that. Brutus & Cassius force, after was a King for Rome: They by Antoni perish. Antoni hath the East and marieth Cleo­patra, and ruleth Iuda, and both perish. So fiue diademes of the Dragon perish. The 6. state is the wholle power which cruci­fied Christ; and his members: till our Helenaes sonne, left Rome: Rome is condem­ned both in these, & the other; of Kinges, Consuls, Decemvi­res, Dicta­tores, Tri­umuires, &c. and New Troy; to be a pillage to Alaricus, Gieze­richus,, Theodoricus, & Totilas for old persecuting of martyrs. The seuenth is the Popes wealth, getting landes by S. Peters forged supremacy: and setting vp the Empire in the West. These be the seauen diademes; spoken, to the Iewes plaine vnderstanding. Heathen stories may fitt Romes 7. other states. The more fall out fitt: (as often many do to one speach) the more Rome (that crucified Christ) is condem­ned: when GOD turneth continuall reuolution to haue Rome called into minde. Moreouer the allusion is to Da­niels foure beastes, which had 7. heades. The Lion, one; the Beare, one; the Leopard foure; the fourth beast, one. The Roman state winning all those contreyes of the East, are fit­ly noted by their armes: And specially by the then hornes. The Seleucidae by fiue kinges vexed Iudah by warres, against Lagidae: and Lagidae by so many againe, wasted Iuda: So that Greeke beast in one parted Kingdome, had 10. hornes: From that beast, the Roman beast hath also, ten Kingdomes, at the least: and vnder Augustus, and vnder the Pope, rekoned [Page 147] to that number, Strabo 17. Steuch. contra Vallum. Lib. 2. so, these matters be all, most plaine.

Of the tayle.

The prophane Caesares persecution, moued few Chri­stians, the starres of heauen, to fall. But the taile of the Empire, the false prophet, that speaketh lies, he as Antiochus, Daniel 8. maketh many fall from heauen: praetending religion, with much praetense and no substance.

The combat of the Roman Empire, with the Church.

The allusion is from the dayes of Christ, borne in Bethleem: when Satan by Herodes swords, would haue deuoured him: but his mother fled with him to Egypt: & after that Satā ho­ped to deuour him in the graue, he was taken vp into heauē: so when Christians soules trauailed to breed Christ: the Em­perors stormed; psalm. 2. to deuour that doctrine as Dauid told, Ps. 2. But they brought forth into the light of the world: the SON would bruse all nation-with an yron sceptre; as he did bruse the image in Daniel. And shewed that his throne is in heauen, being taken vp, vnto the aeternall King. And the Christians fled into the wildernesse; as CHRIST did in the tyme [Page 148] of his preaching, or halfe seauen, Dan. 9. and often handled in the Gospell: in Eusebius handled: and of Beda, who cited the Apoc. allusions. M. Scaliger and others that make mo yeares of our Lordes preaching, spent ill, good houres. All tyme of affliction, is sweetly termed by our Lords affliction, to be as his, of dayes 1260. though it were of 300. yer. vnder Caesares resistance: and 600. vnder Popes: enimies to Iohns Apocalyps. The speach is full of comfort: calling vs vnto the afflictions of Christ himselfe; who reckoned all his owne dayes: and will haue all our teares in his bottle: and pay all dogges and Doegs for Cerberean barking.

A Commentary vpon the former vision.

The state of the faithfull, heere, is sweetly called hēauen: to shew our certeinty of hope, for the propre heauen: as the word of Law and Gospell is as sure to vs, as if we saw the third heauen; that, aboue the ayer, and aboue the starres, as S. Paul did, at his first calling, to a comfort against all his fol­lowing afflictions: so the holy Daniel, that in one image made abridge from the end of the old Testament, vnto the beginning of the new, called the state after abrogation of Moises, the Kingome of heauen. Iohn Baptist doth begin [Page 149] with his tongue. The kinddome of heauen is come. And the aeternall WORLD, the essentiall WORDE, who spake and all was made, he confirmeth the same speach, to shew that Daniels Image was ended: and the GOD of heauen setteth vp a kingdome, that cannot be corrupted: The obseruation of this speach, had kept Daniel in a cleare meaning: and not brought the West Empire of Christians, for East Greeke, Seleuco-Lagides athean. Nor tymes after Christ, for stories teaching when he would come. The termes of the Bible be pearles; & still beate vpon the open story, for noblest matters. So Saint Paul Ebrew. XI. speaking of the Maccabees martyrs, famous in the Talmudi­ques, and after his dayes, historied by Greeke Iewes, saith from Daniels last speaches, of double resurrection; That they would not be deliuered because they looked for the better resurrection. So he sheweth that Antiochus persequutions were the last mentioned in Daniel. The Romans hindred not the Iewes holy religion, till by the Pharisees they vexed our Lord himselfe: when he opened the kingdom of heauen, dayes 1260. They who without knowledge of Daniel, would know the Gospel, are as men that would goe from one Land to another parted by great waters without a shipp. All that care for the kingdome of heauen, will care for him: And my paines in a third commentary, an English, a Latin, a shor­ter in English, came forth by my care and charges. By the third milliones of our simple might haue knowen, the Pro­phets whole heart. But that Bargulus Illyricus, would cast him into the Lions den: If Lions rent not his bones; I will com­mende him to the God of Daniel: and the firy flames strea­ming from his throne, for his fighting for the dragon against MICAEL and his Angells.

Of MICAEL.

Michael and Gabriel, are the only holy spirites, which haue names in the Law. And they only, in heauenly Daniel, called Son of man: as admitted vnto Angells company: so Ezekiel; and only they two. From Daniel chap. 8. and 9. Ga­briel is brought, to Luc. 1. For most rare vse: The wise will vn­derstand it: but the wicked will neuer vnderstand: Dan. 12. Mi­chael is vsed thrise in Daniel: twice, chap. 10. and one chap. 12. Dan. 10. vers. 13. Beholde MICHA-EL, the principall, or only of the chiefe Princes, is come to aide me. Daniel saw a glorious vision of Christ: before which he fell as dead: then an Angel in the forme of a man, that is, Gabriel spea­keth how Christ shewed his assistance; against Cambises in­hibition of the Temples building: and giueth him a notati­on: Hee that is in the forme of God: from Exod. 23. The Angell which hath the name of God in him: The character or forme of Gods person. Ebr. 1. 3. That doth MICAEL signifie. In our Lords wordes, Ioh. 10. from Dan. 12. The Father, and I, am one. As I haue shewed vpon Dan. 12. In Dan. 10. vers. last: the matter is playner: in these wordes: there is none strong for you in these affaires: but MICHA-EL, YOVR PRINCE. Da­niel acknowledged; no creature of spirites, his PRINCE: therefore Micha-el must bee the Son of GOD. So he is called chap. 12. in the same Angells speach: Michael the great Prince, that standeth vp for his people. No created spirite dare chalenge, a princehood ouer people: so here, in the exposition of praise, MICHAEL is expounded Christ.

Of Tobies fable.

The Iewes, as I haue written; in Ierusalemi, vpon Dan. 8. say▪ their Fathers brought with them Angells names from Babilon, Michael, and Gabriel. Then if Angells had no names before: Tobie, that bringeth Asmodaeus for a spirite, must bee a late fable. Neither Thalmud Ierusalemy, nor Babilonian hath that name: Only late Rabbines. Yet the fable of Tobie, cited by Clemens of Alexandria is elder, then the compiled Talmudes. But they are made from Writers, all, Elder then Tobies fable. Thargum, Eccl. is a late worke: and eldest Iew for record of Asmodai, the Prince of Diuells: The Pha­risees had, Beelzebub Prince of Diuells: And later Iewes made Prince of Diuells, Ben Tzirgha, sonne of Leprosie. To disgrace our faith of the SON; Prince, among the holy Angells. The wicked Rabbines, feigne a Prince among wic­ked spirites. But wee make no created, Angell, Prince: the Eternall Sonne Creator of all, is the only Angell, Prince: And hee is the Arch-angell, that could not suffer Satan, to speake bad speach of Moses, the first King in Israel. But Iehouah, be­fore Iehouah: said, The Eternall rebuke thee, Satan. The Iewes in Midras Rabba. Deut. chap. 33. feigne, pleading from Sa­tan, before God, for Moses: and in Abboth Rabbi Nathan. S. Iude telling Rabbins that they would destroy the Nati­on by resisting rule: bringeth their owne commentary, how Michael the Archangel checked Satan, for contempt of Mo­ses King of Israel: and giueth him the high checke from Zach. chap. 3. The Eternall rebuke thee Satan So the Eternall Sonne before the Father, spake in Zacharie: what in Iudes Rabbins in a like cause Michael the Arch-angell speaketh: [Page 152] and Zohar, Gen. col. 46. saith, Where Michael is head of the holy Angells, there Gods maiestie is meant. This hath Zo­har. And we should not fauor Arias more, then our enemies would. Tobies fable disturbing Scriptures glory, where euen Rabbins speake for it, should no more come among holy workes: then a worke of Beelzebub, Asmodaus, or Ben Tzirgha: being a leprous wicked worke; from the principall mischiefe of the Diuel.

Of Michaels Angells.

All the true Christians are called Michaels Angells, they fight by the two edged sword of Gods word: which origi­nally, in the Ebrew and Greeke new Testament; is pure in writ: cleare in meaning: and perfect to discusse all sage mat­ters. Caesares Diui were soone confuted: because all knew their profanesse: they were soone by all sides excluded, from all mens regard: for any hope of happy state: But the great fight here is with the King of Locustes: and his garrisons, Satans Angells: that they may be knowen, not to be the People of God. Here is a sore combate: that of the two Prophets, ch. XI.

Of the wicked spirites names.

Dragon, old Serpent, Diuel, Satan, bee the names of the wicked spirites companie. King Pharaoh, Esa. 27. is a Dra­gon, as old Pharaoh; who, for all Moses Rod, would bee but a Serpent: So the king of Madai and Paras worshipped in Ba­bel, that for a moneth none should pray but vnto him, is in the Apocrypha fable, a Dragon, worshipped in Babilon: So the Roman Diui Caesares, and the Pope, shewing himself, in the [Page 153] Temple of God, as if he were God, make a Dragon: as the old eni­mie worketh in them.

Of old Serpent.

The old Rabbins as Zohar: and Aben Ezra, and many moo, confesse, that the Angells which fell, spake in the old Serpent. And that company is called the old Serpent or Tem­pter: as Adam gaue the Serpent from his nature, the name, Tempter: The Rabbins whom I haue cited, (in an Hebrew treatise of fitting Iubilees to the yeare of our Lordes death;) so terme the Tempter: & later Aben Ezra; though late wic­ked Iewes turne all to fables of a naturall Serpent: who may be musselled by their owne ancient.

Of Diuell.

Diabolos, in Greeke is the commune name of any slan­derer; but applied by Iobs translater, chap. 1. to the Ebrew Satan, enimie; where our enimie the false accuser, goeth a­bout like a roaring Lion, seeking whom hee may deuour. There Diabolos expresseth enimie, by occasion taken from Satan slandering of Iob. Saint Pet. 1. 5. taketh both names. The Zohar telleth vpon Gen. 3. howe the Diuell accuseth each one, from his comming into the world, all his life. So by the Iewes, hee accused Christ as an enemie to Caesar; and made him pay for robbery. Psal. 69. though it was not rob­bery for him, to say, hee was the Sonne of GOD. Christ held it no robbery to bee eaquall to God; but the Diuell the Slanderer made Caiphas vrge this as a deadly matter: so the Christians, were slandered to the Caesares, as athean; and the reformed now [Page 154] are haeretiques to Papistes; some trapps we lay in their way: wherby Gods iustice doth whipp vs by their tongues.

Of trapps laid by our selues.

Whereas, Catelthein eis haidon, in the godly: is all one as to remoue hence to the father: Geneua denying Christ a passe, Catelthein eis haidon: denieth in tongue, that he went to the Father: And so denieth all religion. Likewise Lutherans by Vbiquity, for the humanity of Christ, wound all the do­ctrine of incarnation: wherein the humanity is according to our kinde, sin onely excepted: Besides, we grant to the Papists, that text of both Testaments is corrupt: and so wee weaken the auctority of scripture; and make no end of checking the holy Greek Testam. that the Iesuits binde not it, but Ieromes Latin with Ebrew in octauo. Also where the Apostles speake plainly to all learned Iewes: wee expound them as if they had coined Phrases, to new vexation of our spirits: and make the word seeme a nose of wax. Thus, we hinder our owne fight, but some still hold the truth, that the accusation cannot be generall. The rest should be wise with them.

The Diuell and his Angels, The An­gell of his praesence saued thē Isai 63. by MICAEL that standeth vp for his people, who be his Angels; are banished from the Church: and knowen to be vnclean spirits.

A second and playner exposition, of the Dragons warre.

Where a company by Martyrdome shew that saluation commeth onely by the death of CHRIST, and are con­stant in that Testimony: then troupes that make the heauens kingdom heere, protest they know how saluation cōmeth: & know Gods power, that falleth the mighty state of the Pope, and know wherein the Kingdome of God standeth: And the auctority of Christ: where the Pope had a Kingdome of Satan in his policy, through all partes, of all common weales: euen from ruling Emperours, to the poorest that had but a chimney, to pay a Peter-peny. The holy Testament playnelie shewing our Creatores: And how the spirit of CHRIST flootereth vpon all the waters of both Testaments, and cleared the holy story: And cleareth our hearts, to call vpon GOD, with a good heart, this sheweth in this plaine sum, what the Kingdome of God and auctority of CHRIST is. Gouernement standeth vpon plaine rules. The wealthy that know CHRIST, Kinges, Dukes, Earles, Barons, Knights, will study to excell in Diuinity, to be true Bishopps and Elders, to eate vp the Booke of the Gospell, and to see all miscariage sagely re­streined: being those that Saint Paul and the Talmudiques meant by Pastors. And will see how by Church lands an in­finite [Page 156] company may be made cunning in tongues, and sense of both Testaments. That the Angelos Ecclesiae, and daylie Seniores, may be so taught in Diuinity, as men are in libe­rall artes: to know the wholle facultie, and the propre vse, of euery holy booke. And what concent all the scripture hath; and where one error putteth all out of tune, but may soone be remoued: so a faithfull minde, will often in a day runne ouer all the Bible: and see all ages faithfull, as trees planted by waters: and all wicked as dust scattred by the winde. And such will be true Bishopps; as, Cucullus non facit monachum: so a courtiers fauor, and title; maketh not a Bishopp for sal­uation, and power, and kingdome of God, and authority of Christ. Buy-shopps mocke with GOD: but all Mordecaies will vse them as Agagites: and as leprous to the Church. So when all Gouerners in state; be learned Bishopps, ioy will be in the Church; that the Diuell must goe to Land, or quiet state of the Pope, or sea warres of Emperors bad: to seeke whom he can deuour. The learned dealers for the Church, will finde for it, meanes in persequution to be pro­tected: Yea and to make the Land or Papisticall state, as King H. VIII. did, drie vp the riuers of the Popes perse­quution. In the middle of Papistry he ouerthrew the Pope by Papistes. Who were content to buy the Abbeies that fed Idolatrous Locusts, & could not for starke shame denie, a common prayer booke made from the masse booke, tur­ned to English: so, so much was chosen from the masse booke, to be in English, as seemed not directly to fight with Gods trueth, and subscription for allowance to that, was no further meant, but that the Papists could finde no fault with it: Vnder K. E. 6. and Q. E. the best Bishopps allowed the communion booke, no further; and gaue others leaue to [Page 157] expresse that, how they bare with it, vntill fitt tyme of amendement.

Of the Dragons short tyme.

This speach sheweth the tyme, neere the seauenth trum­pet for the worlds end, by the Dragons tayle; the Pope heere meant: in his persecution: that the Diuell is fierce, knowing that he shall not be long the God of this world. And the Pope feareth least his Kingdome shall soone fall. And our Buyshopps that vrge his canons damned by our common Lawes, are now in rumores, that they incense some to begge all Buyshopps lands. Leicester went farre: to chaing 40000. lib. for rack rent: but more harme is bred by Buyshopps tyranny now. Bishopps vnder King Edw. haue beene such, as none (but of Satans spirite) would deny them to bee lawfull Bishops. And such as agreed well with Nobles, Gentry, and all. The name troubleth none but the Barbarous. They who hold the place without teaching the people the trueth; and with tyranny: breake the cōmon lawes of the realme: which stand with reason: that is, the Law of God: such should chainge their minde: and obey the Gospell, lest their short tyme be for Sarans seruice and for euer.

This common place toucheth all the Popes persequu­tions, though it be vttered as at one tyme. The Pope had still ready cruell torment: for all of his that descried wicked­nesse, in his religion.

The Pope driueth the Church into the Wildernesse, as Pharaoh droue Israel: Saul, Dauid: Antiochus, the holy Iewes: the Pharisees, he Lord of glory for a tyme, two tymes and halfe a tyme: three yeeres and an halfe: and, as I shewed; all tyme of persecution, is called in remembrance of our Lordes: a persecution of dayes 1260. as chap. XI. or of a tyme, two tymes, and halfe a tyme: As Beda, and Carthusianus, well noted. In Exo. 19. God saith, hee brought Israel from Egypt, as with eagles winges: so the persecutor heere is a newe Pharaoh: and Rome is Egypt spiritually, as in chap. XI. And the Dra­gon Pharaoh; is heere, a new Dragon. And the Pope; which will bee worshipped, for a God: is as Darius, Dan. 6. and in the fable vpon that: as the Dragon, which the Chaldeans worshipped. The Phrase of the fable, folowed a true storie.

Of the tyme of these persequutions.

[Page 159] The Popes power (when Satan was let loose, to deceiue; that Kinges gaue their strength to Pseudo-Petre) driueth the Church not to be seene: for certaine hundreths of yeres; be­fore Martyr, Zuinglius at Zuricke, in the Church which Char­les the Great built, shewed that he was the taile of the great Dracon, which drew the starres of heauen from their place. And now they comment best vpon this place: asking where was our Church; before M. Lutheres tyme? I will aske where was it not? Milliones in England opened themselues prae­sent: when valiant K. Henry the VIII. shooke off the Pope: and the best learned of the Popes pay: were least enimies to vs: as Cuthbert Tonstall; who at London and Duresme, still bare with the Protestants workes: and would sweare by his Fa­thers soule (therein faulty) that neither the accusares, nor he could amend them: full many moo were of that vein: as they who gaue harbor closely to the teachers of the holy Gospell: and what learned haue the papistes bred; till our side forced them to studie. And at this houre their best grant, that wee ouer-reach them in the testaments tongues; and clearness; & defense of the purenesse of the text. Our greatest hinderance commeth by our Buyshops, that are voide of loyalty, & full of cruelty: I speake not against Bishops, sage and learned: but Buyshops sauage & vnlearned. Waters of trouble, they helpe the Dragon to cast from the mouth of his canons: that no praemunire will serue their turne: and if any would keepe them from hell, will burne such papers. And when common Lawes of earth policie, drinke vp and drie the K. of Locusts waters: yet if the rest of vnaduised zeale giue them aduan­tage; Cerberus shall barke so: that they may bee forth com­ming, but not comming forth. The maine of the Church in Albion, Almany, France, & Zuitzerland, the confederate prouinces, [Page 160] and Denmarke, haue made the earth to drie the Popes Riuers of Belial, (as 2. Sam. 22. speaketh.) But yet in Spaine holy Martyrs dayly finde the 42. moneth like affliction: to bee conformed to the sufferings of Christ, because they worship God only: That is, as all Iewes expound the phrase, pray only vnto him: and rest in the abundance of grace of the guift of iustice, to reigne by Christ. What authoritie on earth ma­keth this Dragon; the chap. 13. following will tell plainely: and the 14. how for Idolatry reiected, the taile of the Dra­gon maketh Martyrs.

Of two speciall points to be noted heere.

They who make the Romans one of Daniels Beasts, do pleasure the Iewes highly: concluding that Caesar and Rex Ro­manorum: and our Constantine and his successores went to e­ternall flames. Eusebius began it, as Oecolampidius citeth his fragment: good Caluin folowed that Atheisme: and good Beza too: thence thundering with powder without pellet a­gainst the Pope; and not marking how seauen tymes ouer, gracious Daniel, teacheth that Greekes be the last that afflict holy Iewes in his pictures. And Iewes vpon Dan. 8. confesse as Ralbag, and Seror Hamor of Abr. Sebagh, that Greekes bee Daniels last pictured. And our error is duller then the Iewes: they confesse; for our Gospell, that Greekes be the last affli­cters: When the matter forceth them to speake trueth: wee relinquish their grant, to our Gospells strength: and folow them in a lye, to our Gospells ouerthrow. Heere we haue no better to say; then, that Satan hath deceaued vs. Polichronius the learned Greeke Father of old, saw the trueth, and wic­ked Porphyri confesseth the same. And Sebastian Munster, at Basill reuiued a touch of the trueth: and Polyhistor Bodinus, Tremelius: and our learned Whitaker; and D. Iohn Reignold, in dayly speach; and M. Rollock: and Geneua the zealous towne, in their last french, reiect all notes damning Rome and the Pope; The Iewes ouer the world were broken, if all the Popes [Page 162] side, for their owne cause, would do the same: and the Iewes broken, would breake the Turkes Machumed.

The second Poincte.

The goodnesse of God was infinite, in breaking Salomons kingdome; and sending Iewes to Babell, to preach God, that made the world: and to shew the wickednesse of the towres building, forworshipp of starres. So the power of the great God, appeared in extolling base Babell, to fell Assur and all kingdomes, and to fall in seauenty yeeres: that Cyrus might say: The God of heauen gaue him all the Kingdomes of the world: and when Daniel had taught of the redemption by Christ: after seuen seuenties: & Iewes went home from 120. nations to Ierusalem in that hope: God made foolish the wisedome of Plato & Aristotle, for their dreamed happinesse. And this aboue all, is a miracle of miracles, that the Greeke tongue knowen in the West ouer, was conueied by Greeke soldiers ouer North, East and South, by Seleucidae and Lagidae. So that, in three hundred yeares, Greeke was made common ouer all the world. And Homer, was turned into the Greeke tongue, as Fr. Portus, praef. in Hom. writeth; doubtlesse by some Mace­donians, for increasing Greeke in their Colonies. By this meanes, the Greeke tongue was made commune, ouer the world: that commune saluation might be written in Greeke. Also, the Macedonian Kinges setted in Aegypt, and they of Syria: both clayming Iudea, and still fighting for it, as they be­came victores, scattered Iewes into all partes: that they abide scattered there yet: And Com­mentarie or Regi­ster. Itinerarium Rabbi Beniamin sheweth: euen through the furthest India. So the Apostles might speake in the Greeke tongue to the old law. And thus the 4. Kingdomes tyranny, holpe much to saue others, by their owne destruction.

How the Romanes armes, are taken from the Kingdomes in Daniel.

The ten hornes are from the Seleucolaegidae, in ten hornes: fiue of each side vexing Iuda. But there were tenne particular Kinges; heere Kingdomes: noted by a crowne vpon euery horne. Now exactly, fiue Seleucidae, are not notable: but fiue Lagidae bee. So for the strict number God would not haue all the world vexed: in men not worthy strict regard of storie. But aboueX. Kinges of old Kingdomes now be noted. And Strabo lib. 17. noteth, that Augustus diuided all Proconsul­ships into X. And Steuchus against Vallu. diuideth the Popes, in the same sort. As I haue in Con. Scr. shewed. The color of Leopard, is from Alexander: Beares foote, from Paras: Lions mouth, from Babell: Hornes, color, feete, mouth; meane all tyranny; demeanour, course, & lawes alike. As Babel deified the Image, Dan. 2. Paras, their King: Alexander, would bee a God. And Antiochus, would haue Iupiter Olympius: So the Caesares, would still be Diui: And termed the Christians Atheists: as when martyrs were moued to abiure Christ; this was the recantation; [...]. That is, away with the Atheists. As a speach vnto Caesar: to hold Christians Atheists: and to request their destruction. Eus. Eccl. Histor. In this sort the Caesar hath a name of blasphemy, holding Gods seruants, whose conuersation is in heauen, to be not Gods seruants, but wicked men: as the text will shew anon.

Heere we see, why Satan bare armes, from the Romanes [Page 164] armes. Euen because Satans autority was executed by them. The god of this world had such auctority giuen, to trye the elect: that the Gospell might be knowne, to be hid to none, but to whom the God of this world blinded vnderstanding. 2. Cor. 4. 3 This farre reacheth the profane Empire: which our great Constan­stine made dead: when he left old Rome, and made Bizantiū new Rome. By the death of one head, the exposition follow­ing sheweth the whole beast once dead. Pompei with Romes 1 force oppressed Gods people: there Iuda felt one head: and he perished in Aegypt. M. Grassus with Romes army made 2 another head, and robbed the Temple of Abrahams sonnes; who came from Charran or Carrae. The seauē heades af­flicting. At Carrae the Parthians ouerthrew his whole army: to the aeternall shame of the Em­pire. Iulius Caesar tamed Aegypt: and disposed Cleopatraes Go­uernement; 3 to haue Iudae vnder a toe of that legge: a third head: he was kild in the Senate house. Brutus & Cassius, the chiefest of his murtherers, their Romane host oppressed Iu­da; 4 and they made a fourth head. Antonius, he with the Ro­mane force being made a mighty King in the East, maried Cleopatra, and made Herod for Her, King of Iuda: that Da­niels Image might haue some remembrance till Christ came. 5 He as Pompei perished in Aegypt; a fift head. Then came the state of Rome to one Person: and so continued one head from Augu­stus, vnto great Constantine. And in that head when he left cursed Rome, the beast there was dead. So the sixt head had 6 beene, and was not: and yet was restored; to be a seauenth head: 7 and the Pope is in that head, with all his power: and also will 8 be a seuerall power aboue all: and make also an eight head, chap. 17. That is heere once told.

Heere the tyrannie of the profane Caesares, caried by the spirite of Diuell is fully described: well knowen by Diuus Nero, Diuus Domitian, and the rest of Diui or Diuels, vnto Dio­cletian. That Christians reading this, might looke, for such troubles, as the holy in Daniel susteined. This needeth no ex­position: but it selfe expoundeth, chap. 12. for the vpper part of the Dragon. And as Dan. 7. God sate vpon a fiery throne; shewing a reueng vpon all the afflicters of his people. So Apoc. 6. warre, bloody, black, and pale, and a gulfe of a graue was opened: shewing how the Caesares warred and perished mi­serably 300. year. with their great armies. The Romane sto­ries tell all, most plentifully: and Rome, after their destructi­on felt it, by Alaricus, in Zozimus, by Giezricke, in the Eccles. story: from Lybia a new Hanniball, by Theodoricus, & Totilas: THAT AS STEVCHVS CONFESSETH, ROME HAD BEENE MADE A MOST FILTHY LODGE, OF OXEN AND HOGGES, BVT FOR THE POPES. Now the Caesares punishment followeth, with a [Page 166] seuere taunt of dulnesse, to them that will not marke stately speaches: From Mat. 13. and Apoc. 2. and 3.

When Antiochus the vile slew Iewes faithfull to God, & had affinitie with Egypt: God plagued both houses more notablie then any families that euer were before. Heathen did note it, though they knew not, that they made a cōmen­tary to make Daniel, a most cleare booke: so Aurelus Victor commonly read with Iustine in Grammar scholes, sheweth howe the Caesares were plagued to the astonishment of the world: since Rome crucifyed the Lord of Glory. And Herodian handleth an Iliad of their plagues for 70. yer. how the Empe­rores were so vile as dogges. Sozimus sheweth litle better suc­cesse. And before our Lordes dayes in the fleshe, when their Empire made an head ouer Iuda; Pompei, Crassus, Iulius, Brutus, Antonius, and their Ciuill warres, were wonders of misery. And Plini recordeth, what miseries made Augustus weary of his life, full often. These rules should be a bridle for Buyshopps of Rome, and all of their Caius.

Heere is the faith and constancie of the holy.

Our gratious aeternall Spirite here meeteth with the weak: that they should not iudge of Gods fauor, by prosperitie in this world, From Cain, to Tuualcain, (or heathen smith Vul­cain) the wicked bare sway: Which Spirite went and preached in the dayes of Noe, to them that are now Spirits in Prison. Nemrod [Page 167] the Rebel had first dominion; and Niniueh and Babel at the last, Nemrods house: and in Dan. 11. 35. and 12. 10. the faith­full are told what God meant, to let wicked Magog so afflict his: euen to trie them in the fire, to purifie them, & to whitten them. Twise the very same termes be told. Heere, is the same mat­ter. That God would trie the pacience, as Dan. 12. of the ho­ly: Holy Peter writing from Babylon to the Iewes scattred, telleth them of their happinesse, in belieuing in Christ, whose kingdome tryeth his, 1. Pet. 1. as gold is tryed. The witty wicked Poet could tell so much: as Menander, Epimenides, and Aratus other poinctes.

That is,

Euery trueth hath Gods warrant, whosoeuer doth speake it. Now the Popes religion standeth in prosperiti; & no com­mon weale hath their wealth and quietnesse. Therefore they are not of S. Peters faith: who from Babylon wrote to the neere scattred Iewes, of affliction. Although at the first some Doctores of Rome were afflicted, and martyrs is too. But after quietnesse, they still labored, to bring home from the East to old Rome; and pleaded from the Iewes manner of Fables, that the first called Apostle was in the Principall Citie: to make him a most wicked man: that (foreseeing (as a Prophet) combatts where hee hath beene,) would not in his owne tyme, make that matter past all doubt. As Saint Paul Bishoppe of Rome: and Saint Luke of Antioh, ma­keth it past all doubt, that Peter was neuer neare Rome: [Page 168] Clemens and Tertullian made Eusebius, write that he was: And all who folow them haue but rumores auctoritie. And he is cursed that makes mans auctoritie his arme: and Melchior Ca­nus a Rhomist, maketh a sounde common place, that our Churches stories of men are weake testimonies: In the 300. yer. persequution, it was not safe for any to write of others: because enemies by such would search out more, how to per­sequute Christians. Paul of Romane name, borne free in Rome, who would not build in others fundations, who was carefull for to strengthen the Romans, as not hauing yet an Apostle, who first told the Synagogue, Acts 28. whereupon the Gospell stood, sheweth that HEE brought the name of Christ, to Caesares pallace, Phil. 1. and was told Act. 23. that hee should so doe. And saluting 25. Rom. 16. neuer giueth token of one word touching Peter: but cleane otherwise, Gal. 2. and Peter telleth expresly that from Babylon he wrote his first Epistle, chap. 5. whereby all maner of speach, all men would require proprietie: that the most knowen Babylon should be there meant. Yet as Pindarus saith that men be­lieue fables more then trueth: so experience of sage men prooue that true: men otherwise sage, hold that true; that Peter was in Italy: as the Chaldi Iob saith hee was at Constanti­nople, and the forged Ben Vziel vpon Num. 24. and millions of milliones after them: whereas we despise Iewes: Iewes equally despise Romists: where any could not misse to haue knowen the trueth: if Peter had euer bene at Rome. They who say by Babylon he meant Rome, would make him a simple Fisher: that knewe not where a trope would make a wickedlie: and afflict all ages: where men neuer date cōmon bookes for all Ages, from a misnamed place; where the Rea­der would count the speaker a lyer: so the 2. Epistle was writ­ten [Page 169] from Chaldea where the letter [...] was an S. in Bosor. Beor in the 70. and that, S. Peter would haue folowed liuing in Greeke landes.

A most plaine description of the Pope. 1. by the beast ari­sing from the earth.

First his state is a beast: as all armes of state are figured, by beasts & such. So the King of Locusts, ch. 9. is a beast cōming out of the earth, ch. 11. earth opposition to the sea, signi­fieth a quiet state. So the Pope by quietnesse gate lands, to be aboue all Emperours; yet Ceph, the Rocke aeternall, would be a seruant. And Peter Cephas, a fisher: but the vnlikest vnder their name, would be the vnlikest: next the Diuell, the God of this world: so his, a great state vpon the earth; in the City which crucifyed Christ.

By the Lambes two hornes.

The Lambe, signifieth the S. of God; Iohan. 1. & Apoc 5. Hornes, power, Psalm. 18. & Dan. 8. So he that chalengeth to be in steade of Christ, and to haue double power from him, Ecclesiasticall and Temporall, in Ebrew, ADONIKAM. My Lord is set vp, he is heere described. He so sheweth himselfe, in the Temple of God: as if he were God: among many millions [Page 170] who knewe him to bee the wicked man. But as in old Babel men were of Angells match, the three nobles that quenched the fier▪ (and made Nemrods sonne confesse their God.) and gracious Daniel admitted to familiaritie with Christ, and his Angells: and Ezechiel, and Ezra, and men like Angells: so where the Diuel had his Chappell, God had and hath his Church; to tell how Satan ruleth the Pope: and hath strong worke in error.

OF ONE ERROR IN THE POPE: WHICH MAKETH HIM NEXT THE DIVEL: WHERE THE DIVEL WOVLD TREMBLE; TO BEE SO IMPVDENT O­PENLY.

The ground of our saluation standeth, in belieuing this, of the womans seede, a destroyer of Satans workes, Gen. 3. HEE, shall bruise thy head: 1▪ Ioh. 3. that is spoken twise, in Adams tongue, in the masculine gender. Some late Popes I thinke, knewe so much Ebrew: though of old few did: when they made first the translation, called S. Ieromes, to be ignorant of this. So, not SHEE is meant, but HEE. The aeternall God, as the Zoar, from Iewes, there note: God in Christ, and againe, and againe, thou Serpent, shall bruise HIS foote-stepp: and not HER foote-stepp: yet the Popes translation corrupteth that which they call S. Ieromes: and say; shee, shall bruise thy head.

1. So the Latin called S. Ieromes goeth; though Arias Mō ­tanus had a better Conscience: & put forth the true Ebrew.

2. Of all Ebrew copies, that euer haue bene heard of: none herein was noted to differ: as by them full many, (which we read) wee may iudge of the rest: who would not passe ouer difference in Silence if any difference had bene.

[Page 171] 3. All Greekes vniversally, follow the Ebrew: yet against all, the Pope would haue: not HE: but SHEE: Marie, in his translations: & in a treatise foisted into Plantines great Bible.

4. Satan is broken thus: he brought Adams soule to death by sinne: the restorer must giue it iustice.

5. Satan brought mans body to corruption; that HE, must restore it in resurrection.

6. Satan by Adams fall brought all this world to corrupti­on▪ the restorer, must bee able to make a newe world. But an HE, not a SHEE, must doe this: wherfore, this error, conui­cteth the Pope of wickednesse, as high as the Diuels can goe. Yet all, that goe vnder Papists names, are not of this minde nor Giltinesse: but all well charged with error here, are gilty without good change of mind. While this standeth, & honor to Mary aboue her place. The Popes throne & Satans be all one. For this maine poinct, would I gladly haue, a learned Papist to reply: that all might see, what can be spoken against the trueth.

Of the Dragons speach.

Lawes be the speach of a Policy: and the Popes decretals ouerruling states, are wicked, commonly; though all cannot be senslesse: yet by vnlawfull men vrged they are all wicked. Seeing the Pope can haue no more right; thē a Teacher, if he were learned: al frō him is like an hand blackened with pitch. And S. Paul taught the Romans; that euery soule should sub­mitt himselfe to the higher power. Nero was then in place: and S. Paul appealed vnto him. And Nero the wicked man; in politie sensible, from natiue witt, was S. Pauls gard, & the good of the world: against the Scribes Synedrion: to which all must stande, Deut. 17. prouided alwayes, that they speake [Page 172] sensibly, from the Law: otherwise all their right was lost: and when they persequuted Christ. He gaue the Romanes their auctority for life and death: that Iewes might not kill any 40. yeares before Ierusalem fell. So the heathen Lawes giuen for mans ciuill good, be the earth that drinketh vp, the riuer cast out of the Dragons mouth, to drowne the Church.

Of the two hornes, counterfaiting the Lambes.

The Pope praetendeth to folow Aharon, and the Leuites: and thence commeth his spirituall sword: and he will with­out all color of warrant; be a King of Kings, and Lord of Lords. His wickednesse in the first being detected, should shew that the Dragon speaketh in him. Aharon had no more to doe with gouernemēt then any other man, nor any of his sonnes: and it was death for any to meddle with his trade: that was not of his seede: that his house should be distinct, till Christ of Iudah sacrificed himselfe: & through the veile of his flesh went not into the Limbum, as the deceiued hold, but into the very heauens: after this, Leuies office was wholly ended: though M ^r. Eduward Liuely be commended, for his Persian Chronologie: In Bar. his booke, for D. Bil. syll. Which maketh sacrifices of Gods house hindred in Em­porour Vespasians dayes: that they could not be done, by whom they ought to be done, or not so diligently, as they ought. He and his commēders missed strangely of Christianity, vnto the depth of Satans badnesse: and next them the Pope. Aharons sonnes for strange fier were presently killed; and were not forgiuen in this world, but were in the world to come: But the Pope blaspheming the Holy Ghost, and the plaine trueth of Gods spirite, shall neither be forgiuē in this world, nor in the world to come: but as Iscariot in this world is giuen ouer from sin [Page 173] to sin: that he cannot come to the iustice of God: and is ex­presly condemned to aeternall flames for the world to come: Chap. 19.

Of the Popes succession.

The Popes brag of succession, euer since S. Peters dayes, in vaine. S. Peter was no Priest; nor of Leui: But an Elder: 1. Pet. 5. and hauing no more honorable faith then those El­ders. Elders neuer had particular succession: though he Thalmud in Aboth to proue wicked traditions feigne successi­on, howe one deliuered ouer, Lawe by mouth. May. praef. Tom. 1. Gamaliel had S. Paul S. Paul Timothie, and millions: who kept the Bible to this day. And Christian Princes who truely knew God: left succession in some of their policie: and still there were some Apostolie, or Angelie Ecclesiae: that sagely read the Bible: and Baptized: and brake bread: the Communi­on of the body of Christ: and gaue the Cupp. his New Testa. blood. The high Councill made Doctores: and they were all either learned in Diuinitie; or, in great blame before God: and one skilfull might make thousandes, in few year. that men should not brag of succession, from one: to know both Testaments pure in write: sure for meaning; by auctores of the tongue: where enimies and friendes, vse language alike: and praecep­tiue, for all that ought to bee knowen: this dutie, a Doctor should performe: to shew the face of Christ, to shine like the sunne, through all the Bible. But neuer Pope to this day, could doe this much. Therefore, they should not clayme the spiri­tuall horne. As holy Paul wished K. Agrippa, and all the assem­blie, equall to himselfe, sauing his bondes. And S. Luke ioy­ed, to pen S. Paules infinite witte, therein: and what an Asse he made of Tertullus: so, true Papae, would haue reioy­ced [Page 174] to haue made all Princes that gaue them reuerence, per­fect in the word of God. But they had not S. Ieromes spirite, to goe by might to learne of a Iewe, the Ebrew tongue: and to write till, 91. to open Gods worde. Hee alone, did more then euer were in Rome Papae. Therefore hee deserued more reuerence then they all: and the slow bellies should be asha­med, to be such Kinges of Locusts in the world: and all Car­dinals & Buyshopps that crosse that crosse the common Lawes of nations: And People must needes be wicked, that honor the prelate, in Iudgement. Esai. 32. repeteth Moyses law, and saith for the Gospell: that vnder it; Nabal, shall not be called Nadib. The foole shall not be called most reuerend, or right reuerend; But hee shalbe such whose studie standeth, in most reuerend or right reuerend matters. I now translate Nadib, a generall terme of high title; Isai. 13. to particular speciall vse. euery comman­dement of God hath his Maiestie, which created the World: and they breed Monsters, that make crosse lawes.

Of the ancient facilitie, in teaching the Law.

The holy Iewes did, as all men should; honor the finger of God in the two tables: wherein all wisedome of faith & man­ners is conteined. And a late worke, Tiphereth (glory) of Israel, telleth that Ebrew letters, vowels▪ prickes, accents, are at this day, as God set in the two tables. All Popes Academies deny this, their owne glory: and would make mans witt auctor of these three; that all should bee accursed, who make man their strength. So wise is the Church that cannot erre; as to deny the pillar of truth. But still God kept in the company of some, that belonged to the Church, the ground of trueth. This be­ing setled, wee may go on; to shew how the godly did honor [Page 175] the tables of God. There they reckon letters 613. And be­cause the ten Commandements, for faith and workes con­teine all Diuinitie; the holy Scribes; drew all Lawes of Moses, into the number of 613. They might haue made them moo or fewer. But by Gods spirite in honor of Gods writing, they bring them to his letter 613. to shew Gods care in the Law, that one Iod or prick should not perish: so wee see that God honoreth the Alphabet order: psalmes 25. & 34. & 37. & 111. & 112. & 119. & 145. Prou. 31. Lam. 6. tymes: to stirre all to spend their life, in the word of life. That euery thing heere, might teach how God inviteth all to saluation. And the very Geometrical forme of Aleph, Beth, Gimel, Daleth, Heb, Vau, Zain, &c. sheweth that when God, gaue them, their order; he gaue them also the forme, which wee haue now: and the Ebrewe name is from the forme which we now haue: and the Ebrew named Alphabet is followed in the Greeke Alphabet; old in the dayes of Phisistratus when Aristarchus diuided Homers I­liad and Odyssea, by Alpha, Beta, Gamma, &c. Now this was old, before Ezra was borne: and later then the Ebrew Alpha­bet: & that was later then the formes of Ebrew letters, which wee now haue: therefore Ezra inuented them not: as Popes would persuade: but they are as God gaue them in the Ta­bles: & be 613. there: whēce the Lawes 613. haue their order. 248. bidding cōmandements, telling what we should belieue or do: 365. forbidding euil. The Iewes say the bones in a man well anatomed, be 248. which all should work what God cō ­mādeth. That rule is only giuen for memory: & hath no fur­ther mystery: the 365. call Henoch into mind, that as a son wal­ked with God, & had his yeeres, as the dayes of the suns yeer. and so shall they that walke with God: as Messias, psal. 72. To these cōmandemēts all disputations are called: & all the N. T. [Page 176] The Law, thou shalt make a King, that commandement, is for Messias chieflie: handled in Maymonie Tom. 4. Nowe the Scribes knewe not, that Messias was to bee God. Therefore this Law; IEHOVAH, our God, IEHOVAH, is One. is vrged vpon the Pharises: that Messias must not only be Dauids son: but also his aeternall Lord, from Psal. 110. and so Mat. 1. shew­eth a golden Candlesticke of 42. notes: and Emanuell and chap. 2. MESSIAS the holy of all holinesse, is sought for: the K. of the Iewes. And all the 613. Lawes are called into his life. The N. Testa. beeing so handled, might bee laid in one view, to make Princes admire it at the first: when the yeares and promises of Christ: and punishments for contempt: and Oeconomie of states, are laide in one light: and children when they first read, were taught to read his familie: and the end of Salomons house: and are taught the afflictiones, of Soroba­bilidae in Daniel, seuen tymes ouer. Thus an vnspeakeable loue of the Gospell, would flame in Princes heartes; when they should see euery thing that can bee disputed, brought to this Law. And the Law for the King, that he must write a copie of Moses. And once a yeere read it himselfe. So states could neuer be deceiued: & millions might be skilfull in speaches of the holy Trinitie: and in the storie of them, from whose feede CHRIST was made after the flesh; the blessed God in the Diuine spirite: and so great God and Sauiour. Moyses made three crownes; one for the arke; which kept the Law: which for knowledge, euery man should weare in heart; and the oratores of the Congregations, also in tongue: to bring all the Bible to short speach; as Matth. 1. Luc. 3. Act. 7. and the epistle to the Hebrewes doth, to a readie minde.

The Table with shew-bread; remembreth the King of care, to feed all his xii. tribes: so Moses was King, and still craving of [Page 177] God, what the people wanted; so Iosuah: so Dauid: so Da­niel made rich by wisedome, chap. 2. praeferred his zealous nobles, hoater for Gods glory then the fier: who kept their nation from further danger of Idolatrie. And by Daniels wealth, the returned, aboue 49000. were inabled to restore their policie. And God gaue Cyrus Croesus gold, to bee a­bler to send the Iwes home, to teach the houre of true hap­pines by our Lordes death: in Iubilie 28. such men weare the crowne: no lesse learned then the sacrificer: and these exal­ted the horne of Christ: as much as hee that by the Crowne of the Altar of incense: morning and euening brent perfume.

The third Crowne was on the Altar of incense; touched now: and honorable in zeale and skill of praying to God: & Zacharie father to Iohn Baptist, 1. Chro­nic. 24. 10 not high sacrificer, but of the eighth course of 24. had a Crowne of praise for his cari­age in that office.

Nowe for these Crownes, euery man should knowe the Arkes meaning, the mercie seat; the Cherubim: and know who would beare this Law, in a minde golden within and without. But skill of speaking, should be required only of the practised vnto ripe yeares; not bearing of the Arke, be laide vpon shoulders of Beastes.

To the maintenance of all by bread; belonged gouerne­ment: for all offences: That the court of all tribes vsed; when heathen tooke away capitall causes; then excommunication, was all that could be done. Otherwise hee that kept his Fa­thers wife, had felt death at once. Princes were neuer excom­municated. Ierusal, Sane. The high sacrificer was whipped, & in all sortes iudged as any other man. ibid. Leuies tribe was bound to be ready to answeare to all demandes; for applying Ceremonies to their spirituall meaning: But they were of­ten [Page 178] worst, as in condemnation of Ieremie, and Elies Sonnes, and Iehosuahs in Nehemiah, and Zacharie and Malachie.

An application of the Popes calling to this.

It was death for any of Israel to meddle with Leuies propre dutie, when his office is quite extinguished, it is a most high contemt of God to reuiue it, by imitation from mans braine; so all the Popes Priesthood and Masse is cursed. As Archisynagogus was chosen for the best learned: so where many learned bee, one to bee chiefe; reason and practise all­way suffred this: but so that he should not ouerrule: or doe any thing of his owne head. Reuenues altered not the case: which Lawes and reason require to bee spent for Christian good: and not for purchase to idlenesse. Numius Ecclesiae, She­liah Zibbur, The Talmud terme, is now the office of a Bishop, or Elder: and none can bee fitt that way, without rare and chargeable education. And neuer yet any Pope was so lear­ned, as with skill of the holy speaches, to make a true narrati­on, for the strength of the Gospell. They make their Cathe­drals, dennes of thieues, when professing to teach saluation; blinde leade the blinde into the ditch.

They who wrest S. Matt. 20. Marc. 10. Luc. 22. for con­demning of Gouernours of nations, deale most wickedly. Our Lord. Prou. 8. that hee giueth Princes wisdome to gouerne: and stories, shew that heathen gouerned for this life, and ci­uill commoditie, as well as euer anyother. Neither any terme vsed of the three Euāgelists meaneth tyranny, but as in the 70 answereth to ordinary Ebrew. And Zebedes sonnes Mother requested not place of tyranny: but of ciuill auctoritie; as for to be great in Iuda. And our Lord would neuer answere [Page 179] beside the Qu. Their barbarous blindnesse is vnspeakeable, who wrest holy wordes, to maintaine Buyshopps sauage, and more then hagarene tyranny: and how can such escape the fier of Gehenna?

A doubt for the manner of policie now: what way is best to be taken.

Seeing the common sort of welthy are bent to this world, to bee rich in kinges seruice; or Law; or merchandize: that many cannot be fitt Teachers; but men bent altogether that way: what is the soundest remedy, heere? Seeing the world will not admitt great chaing: and great learning should bee plentifull: before great change would be to any good.

Answere.

The Vniuersities should vrge, great practise of the Hebrew Prophets & Greek Apostles, vsing all helpes of Thalmudiques and Heathen: by chosen guides: & all of skilfull actes, should haue good recompence: And after certaine yeeres, none should haue any praeferment, but of speciall redinesse in the trueth of holy storie: where error troubleth as haeresie: & the people should haue a most exact translation; to which all the Realme should haue their consent: & so Scholars all should haue a voice in Bishopps proceedings: & reuenues: & be the only seniores in matters of learning: but for al Court matters, should haue common Lawyers: & other officers in Societie with thē: & by learned sermons should make al of good con­ceipt; though not of learning to teach others. But all that the scholar should do, is to be Angelus eccles. & to kepe him within [Page 180] that compasse. Some as in Geneua, bare scholars would in wickednesse, ouerrule the Senate: more then any Pope was euer knowen to doe. Men that will teach and speak not pre­cious matter, will be the destruction of the Gospell. The zea­lous without knowledge, haue in this kinde done much harme; and when an vnlearned scholar is highly praeferred, and not brideled, he will hardly be kept from doing vnspeak­able mischiefes: Ciuill auctority should make a wall before such, that they should haue no whit of Popes auctority: where the Ciuill horne belongeth to the King: and only the horne for the heart, to Sheliach Zibbur, or orator of the con­gregation; So the Popes hornes be broken, as the Seleucians, & Ptolomeans when they tyrannized ouer the holy.

What may wee thinke of Buyshopps, of which sort many Popes and Cardinales bee.

The Talmud in Sanedrin concludeth, that if any giue money to be a Senior, they should hold him, as an whipp for an asse. Maym. fol. the People, be the asse, that suffre him; and he is a scourge from GOD, for some badnesse of theirs. And This word sig­nifieth, an earnest pressing of men in suing for offices: and bri­bing thē. Ambitus in Tulli was hated: and, Lege Iulia. And from Act. 8. called, Simonia: and one such man may cause God to be openly angry with many; that he will not forgiue them in this world; but send open punishment vpon them; though ciuill wicked haue their open reward heere: and the punishment reserued, to the world to come: that is the mea­ning of the phrase: forgiuenesse in this world, and in the world to come. Math. 12. and Maymoni. tome. 1. Poenit. Perek. I haue knowen mighty mightily plagued; for Buyshopps; some by their owne strange death: some by many Children: and Sa­nedrin [Page 181] saith, others should not be quiet, till they remoue such from their societie. And the wordes; thou shalt not make thee Elohim (Iudges) of Siluer or Gold: are of the Thalm. applyed hither wittily. And such Buyshopps in Diuinity be most high contemners of God, and they cannot speake from God but from the Dracon.

Of the Pope, King of Kings.

L. Inter Claras C. de summa Trin. so all the Emperors now are confirmed of the Popes: which right in old tyme, Empe­rores vsed ouer Popes, As reason would: though a D. of a great towne as Rome, had great reuenues: to be hospitall, and to breed many learned, that was the intent of Princes in their great Liberalitie.

In his confirmation of Emperours, he giueth them S. Pe­ters blessing: and men worship them with title of Diui; when the Empire was once dead in Rome: and translated to Bizan­tium, called new Rome: so that old Rome had continued a most filthy habitation of hoggs and oxen, but for the Popes supremacie: when he was worshipped, as the old Caesares. As Steuchus confesseth against Valla; lib. 2. BVT WHEN THE PON­TIFICALITY WAS SET VP IN ROME; THAT ALL NATIONS, FROM EAST TO WEST, DID WORSHIPP THE POPE, NO OTHERWISE [Page 182] THEN OF OLD THE PROFANE CAESARES: He taketh autoritie to confirme the Emperors; & to make them of better estieme, with superstitious simple people. That is here plainly fore-told.

How long the Popes, the Starres falling; could not become mountaines of fire, to cast themselues into the sea of the Empire.

Before Christianitie came in policie to Rome, the People, and Doctores chose the Father, as the Iewes did the Archisy­nagogue: as all should bee and were vnder heathen gouerne­ment. And they should bee of the Dragons poison, that would make any more adoe for their autoritie. When Chri­stians [...]eld the Empire; and Constantine lothing Rome that Crucified Christ, and the vnlearned Popes, that could not bring the Pallace to Christianitie in 300. yeares. When holy Paul soone made Narcissus bad folke, the best; and Peter if e­uer he had come there had done as much. So when Constan­tine remoued to Bizantium; his house and lieuetenant of Ra­uenna, confirmed the Popes, whose election should bee au­thenticall: so when Charles the great after the ouerthrow of Desiderius, king of the Lombardes; and of that kingdome, and came to Rome; Adrian the Father, (when Charles the great confirmed with greater priuileges, all that Pipinus had giuen to Gregory the third) to requite the benefites of Charles, calling an hundred and fiftie Bishopps, maketh a Perpetuall decree. Nullum posthac fore, Adri. 63. distinct. neque aliorum Templorum Antistitem, nisi quem Carolus, successoresque eius sciuerint & iusse­rint; Auenti­nus lib. 4. refragantes huìusmodi patrum, decreto, diris deuoti, est nisi resipuerint adiecta proscriptio.

[Page 183]That is:

That there should bee no B. of Rome, nor of other Churches, except him whom Charles and his Successores should know and command (to be so.) They that withstand such a decree of the Fathers, are cursed; and vnlesse they repent, a proscription is added.

This constitution subtile Popes, in great dissentions of Princes, brake: yet in the yeere 1314. Loduike Bauaras, resto­red the Empires right (much blotted) vnto his whitenesse: Or Auen­tinus lib. 7. & seq. & Naud. & others. against Iohn 12. for when hee was excommunicated of the Pope. for entring into Italy with an army: and for setting Gouetners ouer Villages and Townes against his will. And because he praesumed as soone as hee was chosen, before hee was commanded of the Pope, to take vpon him the name & right of the Empire; Hee with the Counsell of his Nobles made one Petrum Corbariensen, a minorite, Pope: vsing his an­cestores autoritie & manner. And assembling men that knew diuine and humane Lawes, sheweth that the Pope hath no right aboue Caesare: But cleane contrary, the Pope with all spirituall high & low, should be subiect to the higher power. Thus dealt this good Emperor; mild enough; or rather, too milde. And S. Paul borne to be a Bishop of Rome, in Tarsus, free in Rome, told the same, Rom. 13. as he told from, 2 Thes. 2. howe thence man of sin would arise. If 2 Thes. 2. had bene read of all Children, since S. Paul wrote, aged, moo then the Starres of Heauen, a million for a Starre, had knowen what the Pope is, and equall giltie, Cardinales; And our Archbuy­shopps in his canones, damned by common Lawes, follo­wing the light of Gods engrauement in soules. All Scholars that will bee ouerruling Ciuill matters, vnable to shewe skill in the Lawe, of one Iod or Prick, as our Lordes speach [Page 184] requireth. Mat. 5. and will Archbuishopps be, and vrge athean othes, and imprison better lettered by many yeares studie then themselues: and pine in Prison vnto death, full many which hold the trueth of redemtion in trades life better then they; are, in the Popes Giltinesse heere: and speake from the Dragon: And are sure to goe with both into aeternall flames. The learned know that they to whom I now giue the Ana­thema Maran Atha, will sooner goe to Bantam to fetch pepper, then replie. And as Ouid. speaketh, that while the Romane Empire standeth, his fables should stand: so while the world standeth, our reuiuers of Dracons bloody lawes, & others to profane God; shall stand, in this my blame, in my defence for our King and nations integritie.

By what Iudaique cursedly reuiued Ceremonie, the chiefe diuini­tie D. of Rome, bewitched Emperors: to giue a spice of coun­tenance, that the Pope was aboue the Emperor.

In Iudah; Kinges were annointed with oyle, praescribed by God, to Moses: and it was death to imitate that oyle. The Thal. hath a full treatise of that. Thence all of witt will fetch it: No King was euer annointed with this, but Kings in ha­zard; King Moses was not, King Iesus was not, King Samuel was not, Saul not accepted was, Dauid not accepted was, Salomon in hazard by Adonijah was, and Ioash for Athalias stirre was. All this God alloweth. By the Peoples autoritie wicked Ioa­chaz, two yeares yonger then his brother, more wicked Ioa­kim, was: all these, to auoid dissention. So annointment was still the token, of a person doubted: whether the people [Page 185] should accept him, or not. Now the Patriarke of Constantine: beginning annointement, of Emperours: as in Iustinius, the vncle of Iustinian, fame goeth; chalenged heerein no superio­ritie, but would haue the Emperores that requested the Chur­ches fauor, If they were stayned in open blame, to want that good will, till open repentance came. This had zeale and mans witt: but God forbiddeth to imitate Aharons ceremo­nies: namely in oinctments. No chest, might bee made like the Arke: no candlesticke; no Table; no curtaine; no buil­ding, like the holy. Touching our manner in England, thinke it began in token of freedome: as not vnder the Em­peror, but equall. But seeing Priests were the annointers, Lo­custs NOW in flames aeternall: it should, with sacrifice, A­harons cope, Leuites linen, and name of Priest be left off: If my poore opinion were worthie of accompt: if quietly they might: otherwise ceremonies of force were broken: as in Dauids eating of the shew-bread: and beeing deadly for vse: as circumcision for Galatians; yet in Timothie was repe­ted. So the wicked bookes of the Apocrypha whereof none haue one syllable of Christ: (though Galatinus would bring Baruc to him: In, God will bee seene vpon earth) because the fa­bles spake of Iewes stories (whose trueth heathen denied) were receiued for mens weaknesse. But when Greeks would make iarring sayinges, true diuinitie: Iewes told Hagarenes their iudgement was weake: and so there the Gospell found contemt: since the Pope annointed Emperores of weake au­toritie: after hee deceiued the Empire: For 200. yea. warre that weakened West Kinges, the oinctment was pleaded for a token of superioritie; that the beast comming out the earth, might haue two hornes like Christs.

When Israels state came farre badd; holy Elias made fier come downe from heauen: In memorie of that storie; Iohn saw in his vision fire come downe from heauen: betokening thereby any signes. Saint Paul told this in proprietie, that by false signes wicked Romylus, (Esai 11. in the Venice Chaldy) should deceiue, if possible, the very elect: because they would not receine the loue of the trueth: as Salomon warneth Ephraim, Prov. 3. the Emperors strife was with the Popes for Auctority, litle or nothing for Diuinity, where they should haue beene of best iudgement: as Charles the great was of great iudge­ment; that the Popes for feare of fall, by resisting a learned Emperor, decreed for him and his successors, (as I shewed,) confirmation of Popes, that should serue in Rome.

Of Papists miracles.

Neuer any commented vpon any text, Bible, or Law, as the Papists doe vpon their Miracles. The Iesuites in the In­dianes doe such strange Miracles, that Lucian de vera historia, would as well seeme true: as noble learned Saddeel nippeth Turrianus. And at dinners and suppers in stead of the Bible, they read the stories of their owne Miracles. So the Lady of Hales, made Iustus Lipsius, of a quicker spirite to his stile: as Bacchus made Ennius. And creeples come to Hales: but goe away leaping: So at Colen in a stage play, creeples came to S. [Page 187] Laurence, and went a way leaping. So in Walsingam: The Host was caried in Cambrige ouer the market place, in a coffer by two strong men: and praesently became so heauie, that both they could not cary it alone. And when they put drakes fresh blood to the wine: all (but Heretiques) may see the very wine, liuely blood. That men sware by the blood of Hales: I heard a man, (in the ende; of true faith, and fa­therlie cariage Rich. Meneuensis) say: how his conscience pricked him, when to Masse he vsed drakes blood. I know not but by confession, whether this be true or noe. At Mentz townes end Eastward, in the brim of the fieldes, standeth a lowe crosse of stone: That way I walked with two Iesuites, and a proselyte, whose commendation from the Pope to the Bishop; and they then sitting with mee on a greene, desired to read from Latin to Ebrew, for to plead for a principall Cardinalship. Of that stone crosse, Pater Nicolaus Serarius said, thus: Once a man drunke, ar­med with a sword stroke this crosse: and it poured out blood: and pursuite was made after the man: and hee was executed.

Then said I; let the Bishop, and all his Canons, that be not Lutherans (I know they will not try) take swordes and strike all the crosse, and if it shed one drop to my sight: I will accept the Cardinalship offred: and be of your faith: as I am of Saint Peters faith already: and belieue no more then Epiphanius, that hee was euer at Rome: as he ca­red no more for Clemens Alexand. then did Patriarch Pho­tius: and lesse of Tertullian, hurt by Montanus. The onely auctores that Eusebius could bring for Peter to haue beene at Rome. And that strength beeing broken, [Page 188] all further testimonies are but winde. The Thalmud in San▪ requireth in testimonie eye-sight. And for the newe Moone (though they knewe the Mathematiques) they vsed two mens testimonie that they saw the Moone (vnlesse cloudes hindered) before they ordeyned the feasts celebration: so God would haue the People to hold their eye-sight iudge: as all simple must pleade sure faith. So, strike you this crosse and make blood come forth to two witnesses: which by Moses Law must be my warrant: and then I will be of S. Peters faith in your sense. Of the Catholike faith I am, and of the ancient faith, which holy Paul of Tarsus, Gygs land; and holy Luke of Magogs land, in Syria, taught and wrote from Moses and the Prophets. Ep. 2. 20. Make blood come out of this stone, to my sight and I will bee a Pseudo-Catholique as yee are: vpon this we turned to read the proselytes letters: For whose testi­mony that I might haue had a Cardinalship principal at Rome. One M ^r. Murton of Yorkeshiere, desired me to goe to Mentz, with him to heare that asked: and tooke occasion in speach of Cardinales, to aske what mine had bene worth: then said hee, about 18000. french Crownes. But I shewed that Gods word was plaine, to all of the tongues studie: and pure in all rules, to conuert any well meaning heart: & perfect to guide, through the whole course of life. I wishe others to belieue their miracles as I doe, who know that God made sense a di­uine testimonie: that a man conuicted vpon two witnesses, conuicted to worship bread and wine, should dye the death. The Gospell thrise, and S. Paul 1. Cor. 11. tell that IESVS gaue bread and wine, and that the Disciples dranke what hee gaue. That no miracle was heere, but the natiue manner of a Co­uenant. And if the Apostles or Greeke Fathers had said; The Bread and Wine were altered, from their tast, or nature, for so [Page 189] much: heathen would haue sworne, the world neuer bare wickedder Magicians: nor worthier of death by Moses Law: which Christ gaue, as aeternall God, and came as man, to bee iudged of man, how hee did performe all: so that the natiue power of reason which he planted in all soules, should iudge of him; that he performed all iustice, to plaine capacitie of all nations: and required none to belieue further then logique common; to euery man, would require assent: or tell of open rebellion against the trueth.

This also was a great miracle that Emperor Henry the VII. next Albertus; in seditions, comming to Italy where 60. yer. Emperores absence, Naucler Gene. 44. gaue the Pope much auctoritie, when the king of Sicilie, Robert; made stirres: and the Pope Cle­ment, V. fauored him, as a vassall, of the Church; and then kept at Auinion: he commanded both by the othe of fidelitie, to keepe the peace. He answering that he would take no such othe: yet (by persuasion) would take the crowne of him, was soone after of Cardinales, by Dominican Bernehard poysoning the Hostia, A Miracle of the Popes: transub­stantia­ting the bread into Poyson. or the Sacrament of the Altar, sent to Haides: be­cause he would be boūd to no man. The beast with two hornes, like a Lambe, in trueth the Dragon let loose, after 1000. yea. Apoc. 20. did this miracle: The like was done to our K. Iohn, who shewed in the Abbot of Glassimbury, litle good will, to make Popes too fatt. And their dayly miracle told afore, of the Sa­crament of the Altar, that men must belieue they haue no sense; this Simon-Magus-bewitching of men; by Moses Lawe should put them to death: howe they would make their I­mages sweate; by a fier and water, hid behinde them, in the Vestrie, and tell how the sainctes were angry, that men had no more zeale to offre to them; these were commonly knowen to them, that liued in our Fathers dayes: before valiant King [Page 190] Henry VIII. brake both the Popes hornes, and ate the flesh of the beast. If Erasmus Roterodamus, had liued to this houre, he could neuer haue iested ynough, with the Popes false miracles: as Saint Paul termeth them. Yet to this day euery where Papists brag of their religion, as proued by miracles: and so, they prooue their doctrine to be new. Miracles are to bee wrought at the first deliuery of doctrine. When Adam first sacrificed, fire from heauen kindled it: and Abels sacri­fice respected of God, (are in Octaplo,) were fired by God. That fire was kept vntill the flood. Then againe, Noes sacri­fice was kindled from heauen: And that fire was kept by great SEM, or Melchitzedeke. Abraham sacrificing, had fire first (in recorde) from heauen: and in Moses & Salomon, that is expresly told, and thence gathered to the former: so when the Iewes came home from Babylon, they sacrificed: no mention is made of their fire. Their priuate storie, Salseleth, Hakabala saith, they had fire form heauen. The abridgement of the senselesse writer Iason of Cyren, called the second of Maccabees: telleth an old wiues tale, of fire, turned as vnto salt, and set against the sunne, and so brought to inflame the sacrifice. These fa­bles God hated, and forbid­deth. Tit. 1. 14. 1. Ti­moth. 1. 4. and 4. 7. and so his people will. Archimedes fire that set Roman ships on flame, at Syracusa, with a Christall Glasse of narrow passage for the sunne beames, should haue beene as holy a fire, as that of Iasons fable: yet the Pope maketh great ac­compt of this inuention: as being so true as his miracles: whereby he would prooue new sacrifice. Before the flood, Adam liuing longe to teach the truth, and the creation being all miraculous, we haue no properly told miracle, but our father Henochs assumption. Abraham reuiuing the world, did miracles: so Moses beginning a new state: and IESVS in his [Page 191] noble conquest, in staying Sunne and Moone: and Samuel at Sauls installation. Ezekias in great fall of tenne Tribes cap­tiued, had the sunne turned backe tenne degrees. To Babell the fire was quenched, Dan. 3. and the King made as a beast, chap. 4. Daniel stoppeth Lions mouths: and an handwriting damning the state, chap. 5. Thus to nations first motion, or fall miracles are giuen: but to confirme no other religion, then agreeth with Adams. But the Pope will dayly transubstantiate, and make a Lynceus belieue he cannot tell whether he see Bread and Wine: and so make a sacrifice, as calling fire from heauen: which must kindle euery sacrifice. And whereas eye-sight is Gods Testimony by Creation, law, and allowed euer, euen in the seale of the Couenant, which may conteine no matter litigious; He breedeth warres, to make haile & fire mixed with blood. All this Doctrine is from the mouth of the Dragon.

The earth, is the profane common world, opposite to the Church: The Image respecteth, Dan. 2. as the beast looked to Dan. 7. So the Pope shall challenge power to make Imperiall state; termed Image, Daniel. 2. Padeuicius lib. 3. Capter 10. In Lotharius saxo, handled a plaine story for this prophe­cie. Lotharius saxo, by persuasion, or superstition, cast him­selfe at the Popes feete, as hee tooke the Crowne. The Ro­mistes to make this a matter praeiudiciall to other Emperors, set vp a picture, when Lotharius was gone with this in­scription.

That is,

Frederick the first was angry; saying, To bee the Popes man, was all one, as to be his seruant, or subiect: The Pope once tooke away the Picture: but soone after fearing, lest the Emperours courage would wholy shake him off: thought to bridle him at the first; and vpon strife, by letters, he warned him, that he should haue before his eyes, how hee had receaued the en­signe of the Imperiall Crowne from him. And a stirre rising against this one of the Legates said; ‘Romanum imperium à Grecis translatum est ad Alamannos: vt Rex Teutonicorum, non antequam, ab Apostolico coronare­tur, Imperator vocaretur. Ante consecrationem, Rex, post, Imperator. Vnde igitur habet imperium, nisi a Papa? Ex electione suorum principum habet nomen regis: ex consecra­tione Papae habet nomen Imperatoris, & Augusti, & Caesae­ris. Ergo per Papam imperat: Recolite antiqua. Zacharias promouit Carolum Magnum, fecit ei nomen grande, vt esset Imperator. & vt posthac perpetuò rex Teutonicus esset Impe­rator, & aduocatus sedis Apostaticae: vt Romano Episcopo Apulia, per eum pacata esset. Subiecta, quae Papae, cum Vrbe Romanae est, non Imperatoris: Roma, Papae sedes est. Impera­toris [Page 193] est Aquis in Arduenna, quae est sylua Galliae. Impera­tor quod habet, totum habet à Papa: sicut Zacharias tran­stulit Imperium à Graecis ad Teutonicos; Ita Papa potest iam transferre ab Alemannis, ad Grecos. Ecce in potestate eius est, vt det illud cui vult, propterea constitutus à Deo, super gentes & regna, vt aedificet & destruat, plantet & euellat.’ That is:

The Romane Empire was translated from the Greeks to the Almanies: that the King of the Germanes, should not be called the Emperor, before that he was crowned by one Apostolique. Before the consecration he was King; after, Empe­ror: whence then hath he his Empire, but from the Pope? By the election of his Princes, he hath the name of King: by the consecration of the Pope, he hath the name of Emperor, and Augustus, and Caesar: Therefore by the Pope he rules: search antiquities. Zachary promoted Charles the Great, he gaue him the name of Grande, that he might be Emperor: and that euer after, the German King should bee Emperor; and aduocate of the Apostatique sea. That Apulia, brought to peace by him, should be subiect to the Romane Bishop, which is the Popes together with the Citie of Rome, & not the Emperors. Rome is the Popes seat: The Emperours seat is Aquis in Arduenna, which is a wood in France. That which the Emperor hath, he hath wholy from the Pope: as Zachary translated the Em­pire from the Greekes, to the Germans, so now the Pope can translate it from the Almaines to the Greekes. Lo, it is in his power, that hee may giue it to whom hee will: and for that cause hee is ordeyned by God aboue nations, and King­domes, that he may build and pull downe, plant & root out.

[Page 194] This Oration of the Popes Legate, maketh a most liuelie commentarie vpon the text following.

He quickneth the Empire, to haue power of life and death against the reiecters of his allowed Emperour: till he depose him, and set vp others.

Of subiection in all matters to the Pope.

Marke, in the hand; is oth of fidelitie, and subscribing to his Supremacy. Naucl. Gen. 44. When Emperor Henry VII. refused to take oth of fidelitie, to obey Clement VII. he was soone after poy­soned in the hoast, C. 1. de Iure, Iure. in Clem. transsubstantiated from wholesome bread into poyson. Because he called great Assemblies and Scribes; and answered, that this was a new matter: and not seene in his praedecessors age; That the Prince of princes, and Lord of the world, should be bound by an oth of fidelitie, to the ser­uant of seruants. The vicar, of the Dragon who was a murthe­rer from the beginning, shewed all his conscience; that pre­tending to giue Christ our life, gaue death. After Henries [Page 195] death, Clemens being terrible, that Emperours should bee redier, to sweare vnto fidelitie to the Bridgemaker of Rome, putteth foorth the contents of that oth.

That is:

That Caesar defend the Romane Church, expell haeretiques, nor haue any commerce with vngodly men, that hee should preserue the priuileges once granted to the Romane Church, at what tyme soeuer; and especially those, which proceeded from Constantine, Charles the Great, Henri, Otho 4. Frederik the secund, Rodolph: and that he chalenge not any right or power, vpon any tytle ouer those priuileges and possessions of the Church of Rome. That also he defend the rest of the Chur­ches whersoeuer, their liberties, their lawes, &c. In Clem. sub Tit. de iure.

Thus Emperors must defend all Popes Lawes: by which all his foes and haeretiques, cannot buy nor sell. And all must haue auricular confession: and all housekeepers must pay a ricks-penny for euery chimney: and Priests be the exchequer men: & Chauncelors for ecclesiasticall praefermēts; Buyshop­rickes, Abbeies, &c. that Kings and Emperours should haue [Page 196] but small force. And the Locusts should haue the Lions teeth, to hold fast all that they caught: and should be like Horses praepa­red to warres: and should haue Crownes vpon their head, thought their King called himselfe, the seruant of seruants: and bare the face of a milde priuate man: the Locusts had winges of Camps, and the brest plates of yron, to command warre & peace as they would: that none should be in the Commune Weale, but of their marke, by othe, & subscription, or whole profession.

Of the marke in the forehead.

Aharon his garments conteined the summe of religion: whereof one part, was a plate of gold in his bonnet, thus in­grauen: HOLYNESSE FOR THE ETERNALL. That is expounded, chap. 14. where the Christians hating Idolatry, haue the name of God written in their forehead. As God will make knowen who be his: and all who call vpon GOD must depart from wickednesse. So heere the hauing of his name in the fore­head, is the profession of his decrees. The saying of Aue Ma­rie, went ouer all, to the poore beggars: and reuerence to the Crosse: and comming to their most wicked Masse: and refrai­ning from reading Gods Booke, but for licenced: and auri­cular confession: briefly, all differing from their Dracoes lawes, was an heretique, and might neither buy nor sell.

Of the name of the beast, and the number of his name.

That is, his owne name: So vsuall in states, the Antecedent is for the relatiue; as Daniel chap. 9. The Gouernor shall destroy, the Gouernor owne people: for his owne. Through the Bible, [Page 197] the names giuen by the holy, abridge the summe of their life, God called the first man ADAM: which is also our com­mune name, MAN: to tell vs euery moment, that dust wee are: and to dust we must returne. Seth bare a warning, that onely some of his should be setled, when the flood made a moode of all the earth. Enosh telleth of sorrow: (that profane­nesse sprang instead of calling vpon the name of God:) Cai­nan telleth of Lamentation due for that; Mahal-el, how the Almighty bringeth a mixture by water, vpon all. Iared how all goeth downe: He nameth his sonne Enoch consecrated to God, to be an onely man in the cursed world: and he told in his sonnes name, when God would send the flood, Methu-Schelach; when he is deadp, resently God sendeth it. Lamech, borne in tyme of all sorrowes, in his dayes the fathers died: and all to euery soule that called vpon God: and looked to saue their life by the Arke; els they had come to Noë: to haue gone into the Arke. Noë is conforter. All these be fathers to all in the world; and all degenerate, who desire not to know the reasons of their names. So through the old Testament the faithfull printed faith and story in their childrens names. And the Booke of numbers, hath vnder propre names moo sen­tences of faith then would make a great volume. So that without Ebrew much of the Bible wilbe vnknowen. So be­fore the Captiuity of Babell the Godly gaue names to their sonns, shewing hope of their defense, and helpe by Elam, of whom came Cyrus: one long before called his sonne, Elam, another also calleth his sonne, Elam: for instruction that Elam should send the Iewes home. And God blesseth these two with most issue, Ezra. 2. Another calleth his sonne Ba­goas: by a famous Persian name. Another calleth his sonne Adonikam: God standeth aboue all. Now the sonnes of Adonikam [Page 198] were 666. God then meant to apply that to further matter: as seauens in the Bible call into minde the first Sabbath, rested in hope of Christ; so sixes, are commonly a memory of the sad fall, and vsed in sorrow. Holy Lamech liued yeares 777. then he rested. In the six hundreth of Noë, the flood came. Nabuch­adnezar his cursed Image, was in height, 60. cubites, In breadth 6. cubites. The gold brought from Ophir to Salomon, was 666. talents: as no long blessing, when after his death, Sysac King of Aegypt, hath all of the Temple for a spoyle. Now, Adonikam his sonnes, 666. might shew that God would vse that text to some sad matter. Let vs now examine the words of the Text.

Adams wisedome is shewed equall to Angells, in giuing names to beastes and foules, according to their nature: so that mans first wisedome appeared how his soule bare the image of God, in fit names. His holy sonnes folowed that: and all of wisedome will examine what names they haue giuen: and see which of all them will fit the beast heere: the mans name may soone be found by 666. for onely ADONIKAM of a man hath that number. Now the wisedome standeth in the nation of Adonikam: how the beast that hath hornes like a Lambe is fitted to that. Let vs haue our stories, to shew how the Pope is fitted to this. Abbas Vsp. Naucl. Gene. 44. Innocentius the third bragged to Emperor Philip, that he would take from him the Diademe of the King, or he should take from him, the Apostolicall [Page 199] (Apostaticall) ensigne. Christ saith; by him, Kings reigne and Princes decree iustice. And he is truly ADONIKAM: Lord, standing vp sure; for defense of his. And Innocentius of Adam, the earthly, of Enosh the sorrowfull: he will be ADONIKAM: simply, a Lord standing sure: and haue two hornes of the Lambe, though he speake like the Dra­gon. Marke another; when Albertus son to Rodulph, follow­ing his fathers Example, sought by entreaters the confir­mation of his election of Boniface the eight, which brag­ged that he was Lord of the whole world; Then Boniface comming forth girded with a sword, and wearing the Imperiall Crowne, Cuspinia­nus in vi­tae Alber­ti. Naucl. Genet. 44. cryeth with a tyrannicall voice: EGO, SVM CAESAR ET PONTIFEX: and in a chafe he reiecteth the election, which was made without his Authoritie, as of no force, and friuolous, and refuseth the confirmation: and called the Emperour a murtherer: so this Boniface had as brasen a face as Boniface the third, which bought supremacie of the murtherer Phocas: and vaunting that he is, TOTIVS MVNDI DOMI­NVS, LORD OF THE WHOLE WORLD, the name of the MAN which hath 666. attributed, ADONIKAM, wilbe his name; with the two hornes of the Lambe.

A repetition of the terme Rocke.

Speciallie, the terme Rocke, claymed of the Pope, to be his name, proueth him to haue this name, or notation of ADONIKAM. In this Conceit thus hee reaso­neth.

• [Page 200]Peter is the Rock,
• The Pope is as Peter. Therefore
• The Pope is the Rocke.

So the Pope maketh himselfe God, who only standeth sure: ADONICAM.

A digression to a disputation at Mentz, in the Promo­tion of a graduat in their commencement. 1601.

At Mentz in saluation yeere named, a commencer gaue the question. I then printing in their owne Towne, a Greeke Oration of all my groundes in Religion, was requested by Pater Nicol. Serarius their D. principall, to come to the cōmen­cement. There they requested mee most vehemently to dis­pute: that Rector made shorte the first reply. And I tooke the second. This was the question.

Promotus. I deny the assumption:

Reply. The terme Rocke is neuer vsed in commenda­tion, of Holinesse and Constancie, but in God only: and is in the Law Deut. 32. six times translated [...]: But the Greeke Lxx. durst not translate it so, lest the Heathen should say: The Iew­es worship a Rocke for God: as the Iewes in Ierusalemy in Abod­azara, charge Heathen to make Godds of Rockes. So the Greek translation deceiued the Greekes: and they hold all faithfull, [Page 201] Petres; and Andrew before Peter, was Petra. In Photij Bibliothe­ca. But said I, Petra is God; Petros is one, that is made [...] to Christ, that is, godly. But in all the scripture, PETRA, is prayse of holy Constancie, vnspeakeable, which is neuer bestowed vpon a Creature. For the ground of Israell as quar­ry whence they came, as cut out: Abraham and Sarach is made the quarry: as of one quarry yeelding many. This ten­deth onely to multiplication: as of Deucalion, and Pyrrha, cast stones ouer their head.

But touching Abraham, excepting faith, how much hee missed in duty towardes God; Rabbi Bechaia, doth so handle his weaknesse in leauing Sarah to shame, that for that, all the harme of his seede leauing God, and afflicted in Aegypt did proceede. So no man may plead the terme Rocke, any com­mendation to them two. Otherwise it is neuer spoken of any bare Creature.

Answere. It is.

Reply. The text will neuer be brought forth, while the sunne shineth, heere he was dumme: conuicted vpon, nihil dicit. Then he said, God communicateth his proprieties with vs. As God is good, and men some.

Reply. Neuer is this in one, onely. The Angels are called the sonnes of God: But neuer one particular: so the faithfull are the sonnes of God: Psalm. 2. But no particular man, But, the sonne aeternall, in whom they that trust are happy. So your condemna­tion [Page 202] is sure, that yee are Gods enemies: in making Peter God, and your Pope. God beeing only MICHA-EL: and a man. Michael. as Michaelis, belonging to God, Adonikam as in the possessiue: belonging to God which standeth sure: But seeing you haue missed herein: I will try you in an other ar­gument.

• If Rome crucified Christ: it is impossible for his vnchangeable iustice, not to plague Rome, while the world standeth: though Pilate washed his handes: in the end hee kill'd himselfe▪ and Pilates Vicars that wash themselues in titles of holinesse, they runne to aeternall destruction.
• But Rome crucified Christ.
• Therefore it is impossible for Christ, to blesse Rome with any prae­rogatiue.

In wrath hee remembreth mercy in euery place: but the mayne of iustice still abideth. Ioctans sonnes yeelded to Nem­rod, to build Babel, for worshipp to starres. When all these holy Fathers were aliue to dissuade them, Noë, Sem, Arphax­ad, Selah, Heber: other faithlesse had not so many holy to dis­suade; Nemrod, had but Cham and Chush, both wicked So of Cham by the Mother, all Israell and our Lord commeth. And for the Centurion, Math. 27. that acknowledged Christ to bee the Sonne of God. And the Centurion, in Capernaum, Luc. 7 who built the Iewes a Synagogue, and loued the nati­on, and passed all Israell in faith, Math. 8. And Cornelius, in Caesarea that feared God with all his house, Act. 10. And for Sergius Paulus in Paphos, which sent for Barnabas and Paul, and [Page 203] desired to heare the worde of God, and belieued. Acts 13. And for Lysias in Ierusalem, Act. 23. And for Iulius the Cap­taine was so carefull for S. Paul, that for his sake, the life of the prisoners were spared. Act. 27. God would not record this, but to saue millions of millions of Romes Clients for S. Paul: but for the vnthankfull to S. Paul, and forgets that Peter was at Rome, (who neuer came neere it) he still reserued Pilates holinesse; that Popes selfe-murther, should bee the reward. To this effect I spake.

That is: Where the LAW, distinguisheth not, you ought not to distinguish: but wee take that, which you grant. As it is the feare of the Empire it is cursed. But the Pope is Caesar, [Page 204] and chiefe Bishopp, and Lord of the world. Ergo, he is most of all detested of God, and yee are all alike. And whatsoeuer wickednesses the Apocal. doth foretell; ye beeing separated from our English Religion, many (of those wickednesses) are yours and vnpleasing to vs, ye shall maintayne the cause of all those. And in our departure from you, I will maintaine the cause of Geneua. The Senate of Geneua hath approued my writinges. Henceforward, ye shall dispute to your positions, not to Calvin.

These arguments fitted to this question I had: which the Iesuites void of enuie, celebrated ouer Europe. But Midae Thersitae Satyroscoptae Ptoliporthi, marred successe, beeing ama­zed to heare that all Papists and Protestants who granted not, that the Creede speaketh of the holy soules passage to the holy: be Atheists. The Iesuites gaue me leaue to print all my religion, & allowed my Latin Concent: specially vpon Daniel chapter 9. So for ADONICAM, they grant all, or in reply must combat: which to doe, D. Iahannes Pistorius refused beeing a chalenger. So as none is the ROCK but Christ: and ADONICAM but Christ. The Pope cha­lenging to bee the Rock, and to stand vp Lord of all; is in wisedome giltie of chalenging, the name with the attribute 666. clayming the hornes of the LAMBE: which is all one as to bee ADONICAM. Thus Iohn speaketh plainely, to the Iewes nation: which in their names conteined the summe of their storie.

These two Chapters well read, had made the Pope well knowen, to be Pilates successor, not Pauls: Peters he could not bee; that neuer came neere any part of Greeke land. How God hated Rome, it may appeare: that S. Paul being willing of a long tyme, to confirme the Christians there, hauing no [Page 205] Christian Synagogue, and yet famous ouer the world. God would not, till the Iewes came to all extreamitie of shame, suffer Paul to goe to Rome: & Pauls warning that he should bring Christs name before Caesar, and his desire to builde where none laid foundation, & to confirme them of Rome, and writing an Epistle to teach the first Principles: and his mention of bringing Christs name into the Palace, as not knowen there before: and the ignorance of the Synagogue, Acts. 28. that knew not what the Gospell meant, but that it was in euery place gainesaid. This sheweth that Peter was neuer at Rome. And Saint Pauls iourney telleth Rome that God hated them. If he had not beene sought to bee killed, Lysias had not sent him to Caesarea: and if the Iewes had not againe there sought to haue killed him, hee had not appealed to Caesar. God would not that hee should come to Rome, but vpon extreamities. So the iourney thither (shewed that Christ hated the Citie that crucified him) was strange in ca­lamities: and Paul was brought thither as a prisoner, and kept in prison, though somewhat free.

What this songe was.

Through the whole scripture this song is one and the same: that IEHOVAH, our GOD, IEHOVAH is ONE: The FATHER, the SON, the Holy Spirite, be one, Coaeternall and Coessentiall: the SON is called the WORD; by the WORD the Father made the World, and by the Spirite beautified the heauens. And because the WORD would become flesh, the World was made to serue once Adam the first. The Angells that grudged at that, fell for euer: and deceiued Adam: and made him dead in sin: and brought him to be turning dayly to dust vntill he dyed, and for him the whole frame of the Creature, was pronun­ced corrupt. But he belieued that Christ, made of a woman, made vnder the Law, God being in him to reconcile the World to himselfe: should giue Adams soule iustice by faith, should raise vp his Bodie, and make a new World: by his power, whereby hee can subdue all things to himselfe. This is the summe of the song; tolde through all Bookes of the Bible.

A Digression to shew the Concent of all the holy Bookes. The Con­cent of all the holy Bookes, Geneses.

Geneses sheweth, how by the WORD of IEHOVAH, the heauens were made, and all the settled army of them, by the Spirite of his mouth: 1. Iohn. 1. 1. & 3. 8. and when man fell; the WORD tel­ling, that to destroy the workes of Satan, he would be made flesh, and haue a Tabernacle in vs. In which point, the Fa­thers faith, vnto the charge of Iosephs bones to bee caried vnto the Land, wherein our Lordes resurrection should be a Testimony of a new World: taught by Ioseph in his bones, long after his death. Heb. 11. By faith, he taught by his dead bones, of the new world: and therein Geneses end, hath a new Geneses. All simple, should learne CHRIST from the Gospell of Geneses: where his Godhead so familiarly, delited in the holy, Prov. 8. and shewed in appearances, that he would be man. All yong men brought vp to be Bishops of the Kings armies, or Church: would reioyce to haue learned Geneses in Ebrew by heart. In old age they should gather the fruit.

Obiection of them, that are not bought from the earth.

S. Ierome saith: Iewes read not the three first chapters of Geneses, till they be 30. yeeres old.

Answere. None should cite Ierome to make him a foole, or to win the Whetstone. Maymony, in Morch Nebuchim hath this sentence, that none, did Darash, read (as a Doctor ex­poundeth) Genes. 1. and 2. and 3. and Ezech. 1. before he was aged 30. So S. Ierom meant. Iewes all teach their Children, from seauen to read all Moyses. It were better that Rome, [Page 209] were with Helice and Bura, then Popes should be suffred, so to bring most wickedly the word of life into a deadly hatred.

Of Iob.

Iob, is a booke for all holy to take notice of; for instructing their families in the knowlede of Christ: which Abraham ca­refully did, as God testifieth; the comfort of it their posterity shall finde: as the booke setteth forth the faith and loue (the effects of the Gospell. 1. Thes. 1.) of his posterity; euen before the Lawe was giuen; to shewe that the godly had alwaies the Law written in their hearts, 2. Cor. 3. Ier. 32. Rom. 2. Iob, is a patron to all the faithfull; in prosperitie, for loue, com­passion, iustice and equity, &c. in his afflictions, his faith and hope in the Redeemer the seed promised, whom he knew would take our nature vpon him to dy for him, and by his Godhead rayse himselfe from death, and that by his resurre­ction, he should be raysed in the last day, & be made like his glorious body; and that he euer liued to make intercession for him: these thinges were his comfort in his greatest miseries: and patience and constancie, the fruite of his hope, he shew­ed Rom. 5. and commended to vs Iam. 5. And in Iob, God describeth the state of the Church, nowe florishing, nowe wholly afflicted: yet by faith in the Redeemer finde recouery vnto eternall life. Briefly, the whole booke is a diuine com­mentary on Geneses, both for Creation and Redemption.

Of Exodus.

Exodus sheweth how God performed promisse to Abraham of multiplying his seed: Exodu [...] of their affliction in Aegypt: (for his hainous sin as Rabbi Bechai saith, in giuing Sarah to Pharaoh) of reuenging Aegypt: of bringing Israel thence, by the blood of the Lambe: & drowning Pharaoh, wher they sang the song of the Lambe. Exo. 15. The Tables with letters 613. Vowels & Accents, [Page 210] as we haue this day, in the same forme in the first Law, teach how we come from the Aegypt of this World: and the Ta­bernacle, how the WORD would haue his Tabernacle in vs.

Romes error against this song of the Lambe: barbarous.

Their Latin sayth The dwelling of the Children of Israell while they dwelt in Egypt, was 430. year. yet Cohach came with Iacob, Gen. 46. and liued but 133. year. Amram 137. Exod. 6. Moses 120. Deut. 33. all in extremity maketh but 390. year. So Moses must be buried 40. year. before he receiued the Law. So the Pope maketh all the Old Testam. nothing worth. Saint Paul maketh it but 430. year. from the Promisse, Gen. 12. vnto the Law, Gall. 3. 17. So the Pope would make both Testaments, of small force: as his knightes, in Gen. 3. say, shee shall bruse thy head, to be the ground of hope: that so, the Virgin Marie might lawfully be worshipped.

Error Athean.

The heauy Commandement, Thou shalt not make vnto thy selfe any grauen Image: in the Popes decalogue is left out. The Chaldean who destroyed the Temple, that all of Gold was ca­ryed to Babel: so the couering of the Arke, and the rest of the Gold: that the timber, and Tables seeme broken by the wic­ked: those wicked are not more wicked then the other Baby­lon in a mysterie, which to receiue Idolatry, would take away one commandement from the tenne.

Of Leuiticus. Leuiticus.

When the Tabernacle was sett vp, the voice of Christ, which was terrible on the mountaine, speaketh softly to Moses how Leui should cōtriue all the Law by sacrifice hither: that when [Page 211] the Iewes had destroyed Christ his Tabernacle, Ioh. 2. hee would rayse it againe the third day: and end Leuies trade: and the Angell commenting vpon Leuit. 26. telleth the very houre when Christ by death would end sacrifice and offring.

How the Pope disannulleth all Leuiticus.

The Pope will haue Priest, Altar, Cope, Leuitique linnen, flesh of Bread and Blood of Wine, to be for sacrifice; against all the light that Christ planted in soules, for sense of eye sight, tast, feeling, smelling and hearing of wordes: and common reason, when words of possessions must be expounded, lawyerlike: not in naturall sorte. He that should vrge naturall proprietie in this. Iechonias begate Salathiel, should bring infinite absurdi­ties vpon the genealogie. He is more senselesse that knoweth not speaches of a couenant, how the thing signifying, hath the name of the signified. Typus, antitypus, simbolon, Icones, old greeks Dionysius the forged, Origen, Eusebius, Nazianzene, Theodoret. &c. could terme the Bread and Wine, seales of ending Moses Policie, which had the auctority of God, equall in wisedome to his wisedome in the Creation of the World. Now where God endeth all sacrifice, and Moyses policie, performing by our Lords death and testifying by S. Stephens martyrdome. Thence the beast arising from the profane earth, would with the mouth of the Dragon, erect a policie ouer the World; to make by Satan imitation of Moses policie, to turne all Com­mon weales to apish mockage, of the sage wisedome in Mo­ses: vnto the deceite of Satan, who transformeth him selfe into an Angell of light. Thus the harpes on Mount Syon, will not agree with the Popes Policy, by Leuiticus.

Of Numery. Numbers▪ Act. 26. 22. 23.

When Moses had shewed in figures, that Christ was to suffer, [Page 212] and being the first from the dead should shew light vnto the World: the people were to trye, whether by this faith, they would conquer Chanaan, & not by mans strength. They are num­bred in persons, a miraculous number; to proceed in 215. yer. (whence onely 70. male soules arose in 215. yeares) 603550. men of warre besides Women and Children. But they mis­belieue and so come short.

The Like.

Popery teacheth, that merits of sainctes, must be helpes to conquer the Land of Rest. And trust not to the Promisse gi­uen to Abraham.

Of Deuteronomie.

Deuteronomie, Deutero. repeateth to the sonnes the fathers religion: in an abridgement: shewing that all ages should doe soe: and giueth an expresse Law, that fathers should teach their Chil­dren the Law. And so, many psalmes, and many places of the New Testament, abridge the heauenly wisedome of God, for all former doctrine.

The Contrarie.

No Cardinales of Rome, nor Princes that gaue them ho­nor, knew this much. Therefore their gold is in high gilt.

Of Iesus.

The booke of IESVS, Iosua. sheweth how IESVS conquered the Land by a lesser number then the first, that man should not haue the prayse, but only God. Psal. 44. And their towns 324. as some reckon them, in Chananean names, shew all com­modities of soyle for a land.

The Contrarie.

The Iewes were told by Dauid, Psal. 95. that IESVS settled not the people in the true rest: but biddeth them enter into a Rest from mans Ceremonies: where Baptisme for Circumcision, and Bread with Wine, (tokens as stronge as the worlds frame, vpon Gods word, of life to faithfull receiuers) are all that re­ligious policie requireth, that wee haue a Rest from the infi­nite toyle of Moses Policie. But the City that crucified Christ, denyeth this Rest: and bringeth from mans wicked braine, wicked toyes innumerable, to be religiously obserued: wher­of the least were as bad as the strange fire that Aharons sonnes did kindle.

Of the Booke of the Iudges.

Ioseph in his Beryll, Iudges. bare the XI I. Patriarches names: as a King and stay of the common Weale: when the people fell away, other tribes: Iuda, Beniamin, Isachar, Zabulon, Nepthaly and Dan in part, and Leui to alteration, vpon ouerthrow, in Elies sonnes. The 70. for a speciall reason, set in Greeke for Iosephs Beryll, the Emerauld of Leui, that heathen might not say: the God of Israell did not foresee what would come to passe. Ioseph bare the sway: and Ephraim of Ioseph caried (ex­cept Iuda) all tribes landed away. Vpon the Greek translation Chrysostome, sharper witted then skillfull in the originall, in Photius liberary, would make the high sacrificer the stay of the state: where his office was for the World to come; and vpon this the Patriarkes would be checking not teaching the Empe­ror, till both came to nought: as Elie his sonnes, ouerthrew all the glorie of the states vnder the Iudges. The Pope passeth all Greeke Patriarches ouer Kings; by whom they stand, and by whose guiftes they had means to study the word of God, [Page 214] If they had grace, and to helpe many landes so to doe: that in the Pope (as in Elies sonnes,) a fall extreeme shall be.

Of Samuel, &c.

When God hastening to shewe CHRIST from Iuda, Samuel. gaue Israel a minde to choose a King: hee would giue one of Beniamin, that Rachel should be aequall to Leah: but soone re­moue him: Psalmes. then commeth DAVID of Iuda: Dauid rare for faith and all humanitie: whose Psalmes tell of Christ all that can be known: from Stories past, and in Prophecies for the state following. That all men, high and low, rich and poore, should still sing his psalmes. And to him, is promised an aeter­nall throne in Christ. Now to prooue, that this throne is not for this World. Salomon hath all wisedome, prosperitie, and pleasure, and writeth a song of songes, that is all in continued allegories of true soules following Christ: Canticles. and Prouerbes, to warne Ephraim from Idolls: Prouerbes Ecclesiaa­stes. and Ecclesistes to tell that all vn­der the sunne was vanitie. To the same effect the historie of poore Ruth, Ruth. of Lot, leauing Countrey, kins folke and fathers house, conteineth a sage hope in the songe for the Lambe. And Salomons Temple is soone cast off, to be despysed, and the Kings of his seede; 1. and 2. Kings. in 1. and 2. of the Kings; to shew that a King of Nathan Salomons brother, should be the true King; when Salomons Kings should cause captiuity to Babel, and ouerthrow of all. Chroni­cles. The Books of Kings, and Chronicles, shew that in euent. Then Daniel, sheweth 7. tymes ouer, how vn­der Kings Iuda shall bee in affliction, Daniel. till the King of Kings commeth. Hosea. In Prophecie, Hosea telleth of his saluation, how he shall be called from Egypt, and destroy death, and aryse the third day, Ionas. which matter Ionas in figure experienced before. This saluation Osee teacheth and how Lo-Ammi, should be Ammi, [Page 215] and Lo-Ruchamah, Ioel. should be Ruchamach. Ioel, sheweth Gods fauor for the spirite vpon all flesh, to speake of the resurre­ction, chapter 2. and sharpe iudgement cited in this Chapter. And Amos, Amos. of erecting Dauids Tabernacle. Isaiah, is an Euangelist from chapter 40. specially chapter 53. and where not: Isaiah. and who is like to Michah, Michah. telling Herod of Bethlechem, where the sonne of Dauid should be borne. Nahum. Nahum, comfor­teth the true Iew with the faire feete of them that shew peace: and sayth: Aggie Aggeicha: festiue thy festiuities; though Niniueh scattred Israel, yet Iuda should be built. The name of Aggei the Prophet calleth that into minde. Habba. Abba­kuk, embraceth the people with comfort against Babel, and leaueth a messe of potage for Daniel, and all good: that, the iust shall liue by faith. Ieremie. Ieremie, 40. year. telleth Iudah their Ceremonies cannot turne their heartes from strange Gods: But Babell shal bee their dwelling to consume the wicked, & to shew Gods glorie, where the Towre brought shame to all nations, built to worship Creatures, and to forget the Crea­tor. Tzephain, telleth that (Tze-phan Iah) the aeternall hath sealed vp iudgement for despysing the Redeemer, (taught by the Passouer in Iosiahs dayes) therefore he will visite the Kings Children for close Idolatry, the rulers for cruelty, the false Prophets for lying vanities, ouerthrow the state & cary them to Babell, but after confession of their sin, he will leaue a poore and humble people, that shall trust in Messiah the Lord. Obadiah, telleth Edom, that for helping Babell to de­stroy Ierusalem; by Babell they should be destroyd: yet in tyme Sauiours (that is Apostles) shall come from Syon to conquer and iudge them (Luc. 22. 30.) that is, to bring them to the faith, and that, of that Kingdome Christ shall be King. Ezechiel sheweth the sonne of man glorious aboue the Cherub, Ezechiel. [Page 216] Chap. 1. and from 40. a new Ierusalem: and chap. 38. sheweth to the eye the resurrection: touching his Ierusalem: S. Peter tuneth the Harpe on Mount Sion, that: euery prophecie of scripture is not to bee expouded properly: because the holy men of God spake caried by the holy Ghost. Daniel. Daniel, expoun­deth him, that the death of Christ shall bring all nations to be an heauenly Ierusalem: Of Daniel I haue written more then any since Daniel wrote, how his holy Gospell, sheweth Christ vnto Children. The Copies of my last edition hee that vseth, as the Persians the Prophete, shall be commended of mee to the God of Daniel, whom hee knoweth not. For if he had knowen him, he would not so haue crucified againe the Lord of glory. So described king of the Iewes, and first named CHRIST, meere properly in Daniel. Ages folowing shall enquire how God will deale with the men. Aggei. Aggei, an­swering in name (as was shewed) to Nahums words, sheweth that of Zorobabel, the SIGNET shall come: who shall shake the heauen of the Iewes policie; Zacharic. and the profane earth. Za­chary and Malachy, Malachie. with him, shewe what Zachary & Malachy Luc. 1. should learne to begin the New Testament, by the Angell Gabriel, Ezra. on whom they comment: Ezra, and Nehe­mias, Nehemias. also record his trueth, and celebrate the names of the chiefe returned, and the number of all. And Mordecai, in Esther, Esther. telleth how by faith in Christ they escaped the edge of the sword: Thus vpon Mount Sion of old, they tuned their harps, in the strang land of this world: knowing that God would re­ceiue them hence into his Ourano polin: yet they were not per­fected in their musique heere, to see and feele as 1. Ioh. 1. the word of life. S. Peter writing to poore Iewes 2 Pet. 1. com­mendeth the reading of the old harpes, as a light shining in a darke place, till the morning starre (Psal. 22. Apo. 2. & 21. and [Page 217] Dauid Kimchi vpon Psal. 22.) arise in our hearts.

The Popes contrarietie.

S. Peters most deadly enimie the Pope, which would make him the Rock, or God: and will not learne how he expoundeth Rock: to be the Creator. 1. Pet. 4. from 2. Sam. 22. will not suffre the people to read the Law: a Pope or Daemon, openly bent against the goodnesse of God.

Of the New Testaments musique. The Gospell.

The holy Publican maketh in his first Chapter, Matthew. a stately porch to the new Temple; shewing from Abraham to Dauid, that the Fathers of Christ, were all afflicted in this world: and knew the holy Trinitie, and foresaw Christ, and his kingdom, which ariseth from David by Nathan: not from Salomon: whose house would not be vpright with God. 2. Sam. 23. All be faltie: but Ioakim so wicked: that because hee ouerthrew the state; the Iewes enacted, not to name him, in their nar­rations: and so S. Matthew left him out: Now when Nathans house commeth in, for whom all Daniels Visions speake, in them wee see heauen opened: and howe God sate vpon a Throne, as if he were like Iasper and Rubi, with the Rainebow like Moses Smaragd about the Throne: and his harpe hath all tunes of Law, Marke. till Christ be taken vp. So Marke playeth vpon Gabriels harpe, Luke. Dan. 9. till CHRIST is King in heauen. Luke. playeth first vpon the last string of Malachie: and the same tunes as the other two. The Sonne of thunder beginneth from before the beginning, Iohn. shewing that by the SON, God made the world: and harpeth most vpon that string: and teacheth the Pope, that hee, not Peter was the best beloued: and nee­ded [Page 218] not a threefold incouragement to feed the sheepe. Thus the man Leui; the Lion, Marke. The Oxe, Luke; Eagle Iohn, play all Dauids tunes: That mighty Theophilus saw in euery one, Man, Lion, Oxe, Eagle; as Ezekiel chap. 1.

Of the Actes.

The Actes telleth that S. Luke was full of eyes, Acts. specially for depth of Ebrew skill. Act. 7. and 13. as in his Gospell ch. 4. which poinctes I touch in a Latin Epistle to PP. of Germa­ny, and to our K. Maiestie. The Antiochian sheweth how An­tiochia first had Christian name: to shew that Christ would be great ouer Magog, Ezek. 39. and he alone was a miracle of Gods mercy: But Nicolaus stood not sound: as Antioch by Pride had a fall. Though Peter were there, and an heauenly company: of which if Rome might haue bragged, a 1000. Martin Luthers, and Zuinglians, and Martyrs & Bucers, should not haue shaken the Popes pride: who swelleth that Paul comforteth the small Company, who had no Apostles to strengthen, that yet their faith was sounded ouer the world. And S. Luke endeth in Paules speach vnto Iewes, who knew not what the Gospell meant, till hee came thither: that the Pope might be ashamed to say that S. Peter was there: whose writing is all in Iewes veine; and if hee had bene there, but one day, the Synagogue had heard what the Gospell was. In that he telleth how S. Paul was borne free in Rome, and thereby found great protection, and freedome, and how Iesus our Sauiour told, that he should bee the Apostle to bring his name before Caesar, & of the famous course, by appeale from Festus to Caesar, known to king Agrippa, by famous nauigati­on and miracles: these shew the Popes badnesse, that would [Page 219] put all this out of tune: to beg landes to match Emperors, by a lye that S. Peter should be at Rome: whereof God hath not giuen one syllable of found. The Testimonie of Origen, Clemens, Alexandrine, Tertullian, Eusebius, all vnsound and no­thing worth, without testimonie from them that should see him there. The Pope must cut of all the stringes of S. Lukes harpe, on mount Sion, and vse Poliphemus musique to Galatea, from Aetna, if hee will stand in his old forgery. Epiphanius would not stay vpon that fable: though Latin writers to glory of the West, could foster the fable.

Of the Epistle to the Romanes.

As the stringes of the Wolfes entralles, Romanes. will neuer haue concordes with the sheepes, the musicall: so the fable from the Pope that belieueth not that Christ, is the only Rocke. Psal. 18. will neuer agree with the stringes of S. Paules epistle. It Ca­techiseth men, as needy of stay: and telleth of a long desire that way: and giueth expresse Law, that euery soule should obey Caesar, in matters of gouernement: as to Iewes not taught in that. And Modestly sheweth his reasons of rules fitt for simple: though he was persuaded they could teach one another. He had not passed ouer S. Peter if hee had taught them. And hee pleadeth for his Bishoprick charge ouer the Gentils from Ieru­salem to Illyrico, all ready gone ouer: and the Romanes to be of his Bishopricke where the name of Christ had not bene soun­ded by any Apostle. And in salutations to fiue and twentie, not one syllable soundeth toward that S. Peter had bene, or euer should bee at Rome. If the Pope had knowen IAH IE­HOVAH, THE ROCKE OF ALL AGES, this epistle had taught him the Ebrews songe: and to auoide them that should make sedition and scandala from this doctrine.

Of the first to the Corinthians.

This teacheth that the authority of Cephas, 1. Corint. Paul, Apollos (the cunning lawyer,) might not be of auctority: But with ex­presse doctrine of Ceph to Rocke: whereupon they that build be Cephae set vpon the Rocke. And for excommunication, he followeth the Synagogues sage manner: That the open Court, not Angelus Ecclesiae should practise it. Though the Pope will be excōmunicating kings: which thing Thal. Ieru. in Sanedrin, holdeth neuer vsed nor lawfull. Other Thalmu­dique questions he decideth, many: and for the Lords supper, putteth transsubstantiation out of tune: and sheweth how all the Church should be as one body, full of charitie and good­nesse, and exhorteth all to haue skill in the Bible.

Of the second to the Corinth.

It continueth in the same tenor: 2. Corint. and that afflictions be the adiunctes, to teachers of saluation, not the Popes ease and quietnesse: 2. Cor. 4. and that the Gospell shineth to all, whom the god of this World blindeth not, though ignorance be the mother of the Popes holy deuotion.

Against Purgatorie.

Where he sayth: we know that if this earthly house of tabernack hath an end, we haue a building from GOD, an house not made with hands, euerlasting in the heauens: The Rock Leuit. 26. powreth water of that Doctrine to Moyses: So Haides to all godly is heauen.

Of the Epist. to Gal.

Galatae barbarous Canniballs in Strabo, Galatians are brought by S. Paul to the Rocke of saluation: by faith without workes of the Law, and if they stick to any one of them as Circumcision, Christ profiteth nothing. By this Epistle Martin Luther shew­ed the Pope to be an enimy to saluation. And where he saith after many yeares he found Peter at Ierusalem, and that Peter was the Iewes Apostle, to saue whom hee could before the nation should be scattred. And so he was for Greeks. This water from the Rocke should wash away the Popes lies. And the whole Epistle might tell him that he might as well repete Circumcision as Priest, high Priest, Mitre, Cope, Linen, sacrifice.

Of the Epistle to the Ephesians.

The Epistle to the Ephesians conteineth a perfect doctrine of all faith: Ephes. penned easie for all to learne: and dashing all popery.

The Philippians.

Are taught to reioyce in afflictions: Philippi. as the martyrs by Rome Apoc. chap. 1. and 7. and 11. and 12. and 14. and 15. and 17. and Pauls afflictions brought the name of Christ in­to Caesars pallace.

Colossians.

Epaphras brought the Colossians to the Rocke: Colossi. the son of God of whose aeternity and dignity S. Paul speaketh heauenly: [Page 222] and to their building into all riches of full vnderstanding in the mysterie of Christ: about deceit of Philosophie, & Iewes Ceremonies for meate; the Pope in both matters is busie: that his Wolfes stringes make no musique, but where Lupa gaue milke to Rome builders.

Of the first to the Thess.

They in affliction be an example for the Martyrs in Spaine haters of the Popes idolls. 1. Thess. The last glorious comming of Christ will be their comforts.

Second Thess.

They should not looke that the last dayes were come to the World, 2. Thess. as to the Iewes Common weale: in Prophets, Genes. chap. 49. Dan. 2. and Ebr. chap. 1. Because not onely open tyrannie shall try Lions and Oxen: but also mighty de­ceite (that they which receiue not the loue of trueth, may be damned for loue to lies) shall try man, and eagle: and who be full of eyes. From this place Greekes tell Antichrist should arise from Rome: see chapter 2. Th. 2. he maketh the matter plaine. So at the first he shewed his care for Rome. And as Daniel chapter 2. calleth the Counsell of God in the affli­cters wicked, a mysterie: eloquent Paul taketh his terme thence, teaching that as those matters had a most sure euent, euen to Antiochus figure of Antichrist, exalting himselfe aboue all religion. So when the Emperour should fall: The Papae or Diuinity fathers of Rome should be [...], with all force of Satan. That text is an abridgement of the Apocalyps.

First and 2. Timothie, and Titus.

Paul in Timothie telleth all, 1. and 2. Timot. what great learning they should haue, which should gouerne others: euery man of charge is Pakid [...] in Adams tongue [...] in the LXX. Elders Acts. 2. and Titus 3. In vertues of regeneration they should be rare: and by study they should be learned. Exod. chap. 18. is the ground Sanedrin, Maymonie, an explication. Of these the King chiefly was Doctor, Maymonie Hagigah. And Archysy­nagogus and the rest chose one of their company, to be She­liach Zibbur, Orator of the congregation: he read the Law: and dealt in exhortation; and all prophecied; and none should rule ouerthe people but in mildenesse, 1. Pet. 5. May­mon in Sanedrin whose words for our Athean tyrany, in BB. forcing othes, &c. I wrote in my Booke to I. C. of reuerend, memory. Titus. Titus is taught the same. Now an ape is liker a man, then the Pope Pauls Bishop; in 2. Thes. 2. 1. Tim. 2. Tim. Tit. The opening of S. Paul by the Talmudiques sitting in Moyses chaire, would cleere him more then all others. He in Greeke abridgeth them writing to Timothie and Titus, who knew them at large. Geneua doth well this farre: that all should bee kept in order: in excommunication farr from S. Paul: and in letting the raines to Preachers to be Rome Popes.

Of Philemon.

After he had described the gouerners, Phile­mon. learned, and louers of the people: he handleth the cause of Seruants: from Exod. 21. and Israel seruant in Egypt, Exod. cha. 20. whence in Talmu­diques, a long common place is of seruants. The marrow of all [Page 224] which Gamaliels Scholar contriueth to one short epistle. And heere the gracious prouidence of Christ, in the notation of Philemon and Onesimus conteyneth the duty of Maister and Seruant: so wiseing al to learne Pauls tongue. Philemon is louing: so should euery Maister be to his seruant, Eph. 6. knowing that they haue a Maister in Heauen. A famous Greek Poet, much ci­ted for Haides, Heauen and Hell, from Sophocles, Herodotus with Menander and Diphilus, was called Philemon. Onesimus is by interpretation profitable: such should all seruants bee to their maisters. Not in ey-seruice as men pleasers but as seruing the Lord. The poore Daughter of Israel in Naamans house, caused him to seeke Eliseus, and GOD: and when hee tooke peper in the nose, for Iordan: his seruants ouerruled him, as Onesimus to saluation. The name Onesimus is in Lysias the Attique: as vsu­all in Greekes, Onesiphorus S. Pauls great helper, is of the same notation.

How the Seruant of Seruants is Concordant.

The Seruant of Seruants is such an Onesimus, that he brin­geth all to pouertie by his treachery: and by his Peter-Pence for Chimineies, made millions of eyes dimme with smoke: and can forge Constantinus donation for the kingdoms of the West. If Iulian had heard any such matter: he had set that a­mong the chiefe schoffs for his Vncle: But neither hee nor any Greekes could heare of such a matter: which all the world had knowen in Constantines dayes, if it had beene true. The robber thus recompenced Constantine for bringing in Christian politie: to destroy new Rome, and to roote out from the East the holy Gospell.

Of the Epistle to the Hebrewes.

From Rome S. Paul the most reuerend Papas, Hebrews. that euer was in Rome, (and S. Luke next him) the Ebrew of Ebrewes telleth the Ebrewes, that were vpon reuolt: that all Moyses Policie ended in Christ: and that no further sacrificer must be on the earth: and that faith giueth true commendation, from the Creation to the Maccabees dayes, who in Dan. 12. hoped in the better resurrection. In this Epist. S. Paul abrid­geth all the Bible.

The Popes Contrarietie.

The Popes whole doctrine, as I shewed, would make a new policie ouer the World by imitation of Aharon: so that he commeth to the height of sin: and denieth the whole do­ctrine of iustification by faith: and that Abraham and the rest went hence to heauen; against S. Pauls expressed words, prae­tending, chap. XI. II. vlt. Where he speaketh, as through the Epistle, of perfection in the Doctrine: which the Gospell hath aboue the Law, and not a word, hee nor any of reward in the World of soules. Also Augustinus Nabiensis writeth wickedly, that the Greeke is a translation: and faulty, in, thou hast made him a little inferior to Angells. He would haue it: A litle inferior to God, yet Christ could say how in huma­nity despised he was a worme; as infinitely inferior to his Godhead, though both together make the Person great GOD.

Of the Epistle of Iames.

S. Iames frameth his speach to Iewes, Iames. who knew that no [Page 226] Bishops of Elder, could be aboue another: and bringeth a Law not to praeferre any before the rich in knowledge: and where Iewes then and yet holde that beliefe in the trueth of the Law, and reuerence to it, iustifieth: as Abr. Sabung in Ze­ror, writeth of some; and Moses de Kotzi, praef. in Talm. Hee telleth such a faith is a dead faith: regeneration must follow: as all teach.

Of the first and 2. of Peter.

Both Peters epistles, 1. and 2. Pet. are written in Iewes veine, that by affliction, (not by the Popes pompe) we get heauen: and that Christ tooke that course beeing kill'd in the humanitie, and made aliue by the spirite (the holy Spirit in the Ethiopian and Oecumenius) in which hee went (ten tymes is that speach of God in the Law) and preached to them which are now spirites in prison: because they belieued not when Christ preached in the dayes of Noë. And, he biddeth vs commend our soules to the faitfull Rock, chap. 4. teaching the Pope how hee vnderstood the terme Rock, to bee all one as Creator: where the Pope (as I often told) chalenging that name, sheweth himselfe in the Temple of God, as if he were God. And chap 5. he telleth expresly that the chosen Church in Babilon saluted them and Marke. And all spea­kers bee wicked deceiuers that vse not proprietie, where all mindes require proprietie: and otherwise the whole world should be deceiued. And in the second, Bosor, with S. for Y, vsed onely in Arabia, and Chaldea, telleth where he kept.

Of the 1. & 2. & 3. of Iohn.

These be wholy for contempt of this world: 1. 2. and 3. Iohn. and cleane contrarie to the Popes doctrine: as his Apocalyps.

Of Iude.

Hee in teaching of Iewes fall by the Rebels in the wil­dernesse, Iude. by the Angells that fell, and by the vncleane Cities, brent from heauen: warneth not to bragg that the Church cannot erre. And where Iewes thought gouernement, a ty­ranny: he sheweth from Talmudique vpon Moses Buriall Mi­dras Rabba, Aboth Rabbi Nathan and others, that MICHAEL the Archangell, could not suffer Satan to speak slander of king Moyses: So hee will not suffer Popes to blaspheme Kinges. But the Popes vnderstand not so much as Iudes text: to know MICHAEL to bee IEHOVA: but make him a created Spirit: such blinde batts they be. And thus all the scripture agreeth as harpes to follow the LAMBE: whose doctrine the Pope stayneth by idolatrie: that none can vnderstand the drift of the Scripture, but the hundred forty and foure thousand.

This speach is taken from the song of songes: which saith, O that he would kisse mee with the kisses of his lippes, for thy loue is better then wine. Thy name is oynctment poured out, therefore the Virgins loue thee. Draw mee, and wee will runne after thee. None may thinke that mariage is a pollution. But this speach is a trope for the virginitie of the minde: free from Idolatry, which is spirituall whoordome.

They follow the warrant of Gods word for euery thing, and bee bought from men, the first fruites for God and the Lambe, which was a small part of the whole: and they hold no haeresie: but hold them only happy whose sinne is forgiuen, and whose iniquitie is couered: as Psal. 32. & be iust before God, in the iustice of Christ.

The Combat of the 144000.

In the seuenth chap, Martyrdome was shewed, but with­out telling by whom. In chap. XI. the Persecuter was told, and the persecuted were called two prophets: and chap. 12. the Per­secuter is double, the vpper part of the Dragon, and the taile: and the persecuted is the woman, clothed with the sun: but the cause of persecution is not told: chap. 13. describeth the Dra­gon by sure state, specially in the Empire reuiued by the Pope: and how no man could liue in the Empire, without his profession. Now that it standeth manifestly in Idolatrie, that is heere told: and persecution is for preaching, that God onely must be worshipped, and not the Empire, or Pope, and Idolls. For now God will defend his flock which of long [Page 229] tyme he suffred to be deceiued. Now he will iudge and de­fend their cause. The Popes Idolatry is in worship to Mary and creatures, called saintes, and in prayer to them: due only to God: creator of all things: of whose power, creatures put vs in minde, and he will not our inuention. Now of Idolatry, the next Angell telleth, how God will reuenge the Citie.

The old BABYLON now had no auctority to force Idolatrie: while it was vnder the Greeke Empire, or Turke which hateth Idolls. But now Rome beareth sway; so shaken from tongue of scripture, as old Babylon from Adams tongue: which remayned in the house of Heber, and farre passed the old Babel in Idolatrie. Therefore ruyne is spoken, to be sure for it, as fell by Isaiah 21. and Ierem. 51. vpon the old Babel.

Patience in this sorte heere, and faith of the sainctes was equally spoken of in the profane Caesares dayes, heere grea­ter terror is set downe: and fit warning against the subtile work of Satan by man of sin, to deceiue, if it were possible, the elect. One poinct heere is to be noted, that Gehenna is on high, no lesse then Paradise, as in Leui. cha. 26. before the angry face of God. So the Iewes in Cether Malcuth folio 11. hold: that on high, place of torment is, no lesse then place of ioy: They who thinke that soules descend, and that the holy were in Hell: and after warning hold this, should feare the pu­nishment heere described. And the reformed Churches as Zurick, take the wisest order, that destroy all the Popes markes: and most straitly looke to scholars cariage twise in the yeare, and referre all punishments to the Consul: and Synedrion such was the Apostles doctrine, and the Synago­gues of old. Great reuenues are now most needfull: to breede learned to deale with Papist and Iewes. But Simon Magus Buyshopps, should haue no place in the Church, fol­lowing the Buy-shopps of Rome, As Ananias the painted wall, and Eleazar his sonne (in Raba) caused Ierusalem to bee destroyed. So one like may bring an whole nation vnder curse.

Because in tyme of blindnesse, none could buy nor sell in [Page 231] Popes Kingdome, but of his profession; other were killed: heere is a sure comfort to strengthen the martyrs: God who knoweth all, being the speaker from heauen: that praesentlie after death they are fully happy, which dy for Gods truth, or in faith: to rest from the labours of this life: and their workes follow with them: their open profession: that God onely is to be worshipped; and their carefull life: teaching all, to consider still: as all must dy: so praesently followeth iudge­ment.

Comparisons of phrases, for holy soules departed.

When the fift seale was opened, chapter 6. Iohn saw the soules of them which were killed for the Word of GOD, and for the testimonie which they had, he saw them vnder the Altar: who is Christ. The Thalmud of Rabbi Nathan, in Moy­ses, saith, that his soule and all the iust, are vnder the throne of God. So as Saint Paul saith, Rom. chap. 10. The Apostles doctrine is confirmed by Thalmudiques directly in all thinges, sauing the Person and office of Messias.

Chap. 7. The martyrs haue white garments, and palmes in their hands: they be before the throne of God, &c.

Chap. 11. They are called vp into heauen: and their eni­mies see them, going vp in a cloud. Hence purgatorie is con­futed: which hath no ground from the old Testament: as any Talmudique did euer expound it. For Leuit. 26. telleth, that hence men goe to Gods tabernacle to ioy, or before his throne to feele aeternall anger.

Reuenge: for Christ his Iustice.

The cloud is Gods chariot, Isaiah 19. as I told chap. 1. and this place telleth what Person was there described. Heere he hath a crowne of gold, as in Psalm. 20. a token of victorie by death: so, chap. 6. In Maym. Poenit. the iust haue Crownes in the World of soules. So to Talmudiques, the New Testam. would bee cleare. Ioel 3. 13. The sharp sickle, in Ioel, is Gods vengeance vpon Iudahs enimies; Assur, the Image, yea and the Image of the beast, heere. For he speaketh of all enimies. The roaring like a Lion, and the 7. thunders tell the same thing: and chap­ter X. and the earthquake: and destroying of them that de­stroyed the earth.

Reuenge for the prayers of the Church.

The Church be the faithfull: the Angell is the represen­ter of their state. So Nebuchadnezar saw one watchfull and holy. Who telleth that his punishment of 7. yer. beastlinesse, came by the prayers of the iust: Spaine perceiued in the Low Coūtries the force of this: & is like to feele as good at home. [Page 233] What shall befall our Buuy-shop that vrgeth better learned to othe then himselfe, neuer heard of in Iuda by either Testa­ment, Against the law of nature & against the lawe of Eng­land. and imprisoneth better learned then himselfe, that will not profane the name of God: & pineth vnto death in cruel prison, them who deny him to be lawfull Buy-shop, and put by Teachers of saluation from their maintenance 400. What shall become of this man: from whom the heart of a man hath bene taken 7. yer. Nabuchad. dyed two yeares after hee came to himselfe, so may this man. How prayers of the iust be heard, the next verse telleth.

So the crye of the poore ascendeth into the eares of the Lord of Hostes.

Reuenge by the iniuried themselues.

The faithfull heere haue equall strength: and try combat with Pope: as this yeare for Clieue: and Iuliaque: All the Protestāts against the Pope. Oh that our Albion would thrust in the sickle of good Laws against those Popoi; lest they be still prickes in our eyes, & thornes in our sides; as they haue bene.

[Page 234] In Daniel, the Angell telleth, chap XI. that in the first yeere of Darius the Mede, chap. 5. hee was a strength and might to him: Iacob had a campe of Angells: which story Da­uid turneth to all faithfull. One paid Sanacharib: one strength­neth our Lord: One saued Peter, Act. 12. So heere the liuely speach of the Angell, is an open token of assistance from the Angells of Christ: as they be all ministring spirites sent foorth to seruice, for them that shall inherite saluation. Angells rule fire: as that which brent Sodom, Gen. 19. and Babel in Xenophon com­pared with Dan. XI. And water in S. Pauls voiage. So all an­ger from God is fire: and Angells, his seruants.

The sure euent.

The Citie is the assembly of the holy, the place out of it is the dwelling of the faithlesse: The stadia or furlongs 1600. are taken from the quantitie of Chanaan: which Talmudiques calling to a square: make Ris, that is Stadion; euery way. The place I haue cited in my Concent: where I abridge the Apo­calyps.

A plaine description of the Popes comming vp.

Steuchus against Valla reckoning the Countries, which held of the Pope, bringeth them to ten. But we must know, that ten, vsually is a great number, about ten, fewer or moo: These kingdoms vnder the first Caesares were not so parted: as when Iulian the Apostata kept at Paris: who neuer heard that his Fathers brother, the great Emperor Constantine, gaue the West to the Pope: and if any such matter had bene, it could neuer be hid from him. But when the Pope of Rome, by long begging for S. Peter: and so for Monasteries in many Countreies, had gotten much wealth: and ready good wills in Rome and the West, to set vp againe the Empire at Rome. He picketh quarrels with the Patriarch of Constantinople: for procession of the holy Ghost, and Pascha day, and supremacy: & still of old labored to extinguish the Greek tongue: and puritie of Latin: and weakneth the East Empire, that barbarous Go­thes reigned: whom to ouerthrow, Princes gladly ioyne with him: and he with them still for great Countreyes: that in the end they sweare to helpe him to hold Constantinus donation: [Page 260] and to bring the East, the Greeke, to agree with Rome. And after 1000. yea. the king of Locustes hath Satans throne in such power, that his winges bee chariots and horses to cause kinges to doe what hee will. As, for Ierusalem warrs; to ouer­throw all their kingdomes. And in these tymes Satan bare sway, that scant any learned were in the West. But Monaste­ries and Collegies were built to fortifie haeresie: that Greeke was vnknowen till our age: and Ebrew to this houre, for skill in the tongue able to hold water: and to make a translation of good warrant, to all learned iudgements. In this blind­nesse, still some Abates and such fought well by pen: and at the last by Martyrs: whom the Pope damned; and the secu­lar power put to death. But in the end, Christ by his mar­tyrs roareth like a Lion; and seauen thunders tell his anger: & seauen Angels poure it out: and men eate the little booke of Scripture: and preach to nations and kinges, to bethinke them, how they did set vp Rome.

The phrase is from Babel, Ierem. 51. O thou which sittest vpon many waters: Psalm. 19. and from Dan. 3. These phrases teach the simple how plaine Gods Law is, lightning the eyes: to call old matters into minde: and to teach by old euents, howe o­ther matters will fall out. Moreouer, this open speach of ma­nie waters, to meane people and nations, would (making a commentarie in the margin, vpon many places of the old Testament) inlighten much.

Of the Popes fall.

The same kingdomes which cleaued to the Pope for pro­fite or deceipt: when they see all profit gone: and how he by terror of forged purgatorie gate Princes great lands, wil alter their minde to hate the Pope: Many millions in England, hate his keies in Canterburies armes: as a mockage to the true keies of knowledge: so they hate the title grace, in Scotland, as doth the learned M. Meluin; others, hate Leuies Linen, Cope, Priest; and Kneeling at receiuing bread, which should bee receiued with most holy iudgement, not in the Popes gesture: others, hate the Leprosie of the Apocrypha books: the writers of which shew no more faith in Christ then did Flauius Iosephus, nor so much. Others, hate the Popes forme of prayer: patched vp for his vse, to content the people, not to spend that tyme in requiring of them opening of the Bible: And many would haue our Bishops caught in praemunire to loose all. Others, make great sute to haue their lands. Now if in England, most reuerend & right reuerend fathers, so learned as they take vpon them to bee, bee so hated, for remnant of Papistrie; what ha­tred shall open Popery haue, where the Pope dareth excom­municate kinges? Thal. Ierusal. noteth, that the King might not be excommunicated, nor any chiefe Ruler. But be sagely warned, to keepe his house for a time, and to saue his honor. But the high Sacrificer was whipped with as many stripes as any other, for his faultes, Ierus. in Sanedrin. But our Pope will bee excommunicating kinges, without all color of warrant [Page 262] from God: & shew himselfe in the temple of God as if he were God: beeing in all policie sinfull, and blaspeming true teachers: so he must needes be hated of Princes, that euery one will draw from him all that they can: That is, to eate the flesh of the Idolatrous towne: and burning it in the fire.

Because they did not receiue the loue of the trueth, vnto right happinesse, to studie the Lawes of God day and night; God gaue thē ouer to a foolish minde to pull downe the East Em­pire, and to set vp one in the West: and to set the Synagogue of Rome, aboue all: to rule all Empire and Kingdomes. And to this day, that cursed blindnesse abideth in men, that they thinke it a shame for a King to be learned: or for Noble men. True Kingdome, standeth in knowledge of the kingdome of heauen: and Princes of cunning education, might know both Testaments in Greek and Hebrew; and veine of storie, in yong yeeres: that their hearts might a thousand times in a day runne ouer the heauenly frame of Gods booke: and see their Ancestors, from Adam to Noë, the pillars of the world. Then, the noble warrier Isa. 41. 2. 3 Abraham, King Moses, King Iosuah, King Samuel, King David, King Salomon: and noble Daniel, the mightiest (subiect) in the world, and greatest warrior; & best learned. And his noble Cousins that quenched the fire, re­fusing Idols, should haue taught nobles, to haue in equal sort hated Babelish idolatrie of cursed Rome, that crucified Christ, and by the serpents biting pierced his footestepp and handes: Psalm. 22. and would naile fast all feete and handes, from walking in Gods wayes: and working in his trueth. What a shame is it for [Page 263] Kings, that they know not the familie of David, penned of purpose to make kings wise. David & Salomō both wise began the glorie: Ioakim & Ioachin, both vnwise, ended the glorie: all betwixt are a glasse for Kings to see their owne case. Againe the pompe of this world is eminēt in Daniels Image: afflicting the holy house of Nathā, but beatē to pouder for their paines: & that madnesse of Counsell is expressed in Nebuchadnezars open madnesse. His open madnesse of seauen yeres, was not so madd as the Persians, or Alexander that made themselues Gods: and the parted Macedonians are a patron of slauery to Satan. Heere in one Image all Greek and Latin to Liuie is cō ­teyned: and Kings might make their teachers, to bring such stately matter into commune knowledge, to make a Bridge from the fall of Salomons house, vnto the setting vp of Na­thans. Nabuchadnezar honored Daniel to Iudahs good; For chiefe heads of this matter: Kings further called, should fur­ther delite in this kinde. So, for the Image of the beast, Apoc. 13. if Kinges had bene happy, they had learned from storie what Iohn foretold: but because they despised Gods exhorta­tion to read the Booke: God gaue it into their hearts to giue their kingdome to the beast: if they would make their people learned in this Booke: the flesh of the harlot should soone be eaten. All true soldiers, should be Doctores of Diuinity: such all will conquer with small losse, as Israel vnder Iosua, which studied Moses 40. yer. And Dauids Capteins by knowlede of Moses, were mighty in battell. Doctors in bare title; the Popes, and ours, deserue so much reuerence, as so many apes, and all that put any trust in them, are like vnto them.

Now commeth a plaine condemnation of Rome.

[Page 264] All be past shame, that see not Rome heere damned vnto the end of wrath.

Of the Hebrew terme.

God, only wise, contriued the world vnto Macedonian victories, and reigne of 300. yea. from West, vnto all partes: [Page 269] that Greeke was made common ouer all the world, by the tyme that the Apostles were to write the Gospell: that in the Greeke tongue, and only in the Greeke tongue, they might write it for all nations. Yet God would haue the tongue, which Adam spake and Heber kept: and that in which the Law was penned, to be still studied. Therefore, the N. Test. hath many, yea full many wordes, that require Ebers helpe: and in expressed letters about 50. And whereas, Esai. 19. tel­leth, that in Egypt they shall speake the tongue of Chanaan: he meaneth, that with the Gospell, they shall haue the Hebrew tongue: and Origens Octaplun, eightfold worke, in Epiphanius Ancorato, had Hebrew in Hebrew letters, and the same spelled in Greeke: and six Greeke translations: so here, the studie of the Hebrew Prophetes, to open the Gospell, doth fell the Pope: and the Pope is closely touched by the word, Alle­lu-iah; Psal. 135. Praise God, in whom wee breath: and not Idoles which haue no breath in their nostrills.

Of the best way to ouerthrow the Pope.

The Turkes Princes moued Q. Elizabeths agent, L. Bar­ton, of godly memory, to the known way, by common witt, to open the trueth; in causing a Rabbin to demand a proofe of the New. Test. by Ebrewes. The Apostles proued all by Ebrews: & so should all expounders of them: And the Pope vnable therin falleth, and all his Cardinales, and Archbuyshops. And our King tooke once a noble course that way: the hin­derer, shall abide iudgement: and that a most heauy: & shall not haue his shame forgiuen in this world, nor in the world to come. An Ebrew explication of the N. Test. by sayings granted of Iewes, would moue Iewes & Gētiles to hold one [Page 270] truth. My Hebrew explicatiō of Nathans house, Mat. 1. & Luc. 3. from Dan. 7. fold shield, and the Hebrew chayning of the Chronicle, hath moued Salem and Rome: though Nazaret would bring the auctor to the top of a Rock. This matter is worthie of record: that Gods vengeance may bee marked while the world standeth, how he will deale with so gratefull babes. But now let vs abridge the text: People, Bishops, rare godly praise God, for calling to the Mariage: that the Church is married to Christ: and clothed in white iustice: and Christ warreth, to ouerthrow Rome.

This short summe of Diuinitie, distinguisheth vs from Papists, who make Gods of Creatures: and giue praise to them where God only will be feared.

When whole kingdomes call vpon God: and fight for the Gospell with successe, it is fitted to continual noise of waters: as Ezekiel 1. 24. the kingdomes that made Gods iudgements knowen: Psal. 136. 9. 15. 24. are likened to much water: & the thunder of Gods power, is well expressed, by thunder of the ayer, Psalm. 29. All tendeth to Aleluiah; Psal. 78. Praise God in whom wee breath, for res­cuing [Page 271] vs from Satan, with manifestation of his kingdome: And let not England forget the goodnesse of the Lord: but acy remember it: and not hide it from their children: but to the generation to come to shewe the prayses of the Eternall, his power also, & his wonderfull workes that he hath done. The light of the Gospell now these hundred yea. hath bene exceeding great, & to greater knowledge, then euer since the Apostles tymes the Church had. And all reformed Coun­treies flow with learned men. And sage cariage is heere laid out to the eye; in white linen. This short rule must alwayes hold: 2 Tim. 2. God will make known who bee his: and all must depart from sinne that call vpon the name of God.

This should be written in all hearts: that they only be hap­pie, which in the Lords Supper, protest the aboundance of grace of the gift of iustice. The bread bare, & wine bare, taken in the sage vse: that our soules feed vpon his incarnation and redemptiō; is as strong, as the frame of the world, to stay vs in Christ. The auctority of the speaker, who made the world by his word, must be looked vnto: and as our eyes, iudge of the frame of the world; and our minde, to what inuisible vse all was made subiect to a man: so our eyes, must iudge of bread & wine, & our minds, that Christ suffring for vs, ended sacri­fice & offring. By seale of things without life: by bread and blood of the grape: by the terme supper: the whole tenor of Christianity is meant: but the acceptation of the seale is an o­pen action, to distinguish vs frō others. The Pope corrupted, from the playnesse that is in Christ: and making Priest & sa­crifice: hath missed wholy of the trueth in Christ: as Iannes [...]nd Iambres resisted Moses.

[Page 272] Papists would make fooles belieue, that Calvin bread this; symbolum corporis: and in other matters, if Calvin hath [...]. a rash word: they vrge that vpon whole Churches. Their eyes might tell, that the ancient Grecians neuer made question heere: neither had combat with haeretiques heere: Eusebius after Origen, recorder of the whole Churches opi­nion, in praep. calleth Bread and Wine, Icones, & symbola. Nei­ther did any after him, striue against that: but full many fol­lowed him. God is light: and all the Bible is so plaine, to a sound student, that none can moue doubt, but to his plague. The Papists cary in a siluer chest, a wafer of meale, as the bo­die of Christ: making themselues a scoffe to God and his Angels: and the barbarous thinke by vnlearned prating, to make their cause good. They come 40. yer. short of learning, to defende the common groundes, against a subtill Iew, or Turke, as to this syllogisme of Machmad.

If the scripture be corrupted, another iudge must be had (The Pope not only granteth, but vrgeth also this: & this.)

But the scripture is corrupted.

Therefore another iudge must be had.

I will ioyne with Turke, Iew and Pope, to grant the Pre­position. But against Turke, Iew and Pope, & our side; I deny the assumption: and hold the text pure. This no Romist yet euer saw. Therefore their studies must bee holden vnfitt to rule in Diuinity.

By reason that the carnall man cannot see the glorie of the wisedome, which is in the couenant of CHRIST, in plaine simplicitie full of heauenly trueth: The Angell stayeth [Page 273] vpon this doctrine, as opposite to Rome: & working Romes fall: handled chap. 18.

Heere, Iohn sheweth mans weaknesse to Idol-seruice, in his transe, ready to worship the Angel. And telleth, that, An­gells be ministring spirites for our saluation: God only must bee worshipped. The spirites that teach, teach of Christ: that he only must bee worshipped: In the old Testament, Christ is called an Angel: and is worshipped; but no created Angel is worshipped.

The warres of Christ and Christians: against the Empire and Pope.

The heauen opened, sheweth what shall be opened in the Church: the white horse, is sincere might: the Ryder is called faithfull and true, to assure vs of victory against mighty states: and he iudgeth & warreth in righteousnesse, vnable to abide sinne, still to reigne: his eyes bee a flame of fire, searching in [Page 274] iustice to the bottome: This is made fa­mous in 1588. and 1605. for our Albi­on. as Daniel 10. for the ouerthrowe of Xerxes armie: and Apo. 1. and 2. And his many Diademes, sheweth that he will rule Kinges in many Countreyes. And the name written which none knoweth but himselfe, signifi­eth the Godhead, dwelling in light that none can come to.

His garment dipped in blood, is expounded Esai. 63. shewing, that the enemies blood shall make him known, as vnder old Assur and Cittim. And his name is the WORD OF GOD: as in Iohn the first: and infinitely in Onkelos. Iehouah, is the WORD of IEHOVAH. These mightie titles comfort the Church: that they shall bee sure of a victorie. Reigne still, O King MESSIAS, for we rest on thee: reigne still, O King of Sainctes, and wee will folow after thee.

The valiant Christians with speed and courage folow Christ: and in synceritie of truth: though Lutherans Vbiqui­tie, and others iourney to hell, be great spotts: yet many are free from these: and mo wil be in tyme.

The sword of his word, hath in all ages told; that, euery trespas should receiue iust recompence: and by stories past wee should assure vs, of them that be to come: and the yron Sceptre, Psalm. 2. taught by Dauid, how Christ his enemies should fall. And the Image beaten to dust, Dan. 2. and the Romane ciuill [Page 275] warres taught them, what it was to meddle with the Iewes: and with Tully to say: Barbara Iudaeorum superstitio: Gens na­ta seruituti. So Diui Caesares for 300. yeares were brused: and now the Pope for 400. to come, may still looke to bee pla­gued, that by 6000. yeeres of the world he shall be as the Ma­cedonians at our Lords birth, voyd of all authoritie.

This short vision may endure a long time, as that in Eze­kiel, of Gog and Magog, 38. and 39. contayned matter of 300. yeeres.

Esay 63. telling of the winepresse, teacheth now by story, of old euents: and the other Attributes, Nabuchad. Dan. 2. giueth to Daniels God: and the stories shew the works. And students of iudgement, would bee ready in heathen which open the holy Bookes, from the first Greek stories to the last. By garment, and thigh written vpon: open dealings of Christ, teach men to contemne his mediation: and to feele that hee ruleth all.

An open proclamation of the Popes destruction.

[Page 276] This speach Ezekiel vsed, ch. 38. speaking of Macedonians, that should afflict Iuda: specially, vnder Antiochus Epiphanes, after whom, that Kingdome fell dayly, more and more, with horrible destruction. And as the speach in Ezekiel is caried hither, so the names of Gog and Magog, be in the next Chapter: where the Popes chiefe ripenesse commeth to let Satan loose.

This short prophecie telleth, that the Pope and Empire shall fight against the Restorers of the Gospell: and still haue the worse. Albion and Ierne haue shaked him off: and much of Germanie: and Netherland: and halfe Zwitzerland: and all Denmarke: and his murthering of the French King, will haue reuenge. In Ireland his stirring of Papists, vnder Desmond, to rebell, made greater death, then kites, wolues & doggs could deuoure, or men bury: or riuers wash without poysoning their fish. And Brabant, now 40. yer. hath seene great slaugh­ters, and the Kinges putting of his owne son to death, was more losse to his house, then many millions: And his owne death, was of a strange sicknesse: So many French that perse­cuted the Gospell, had strange death. And one after another, while they fight against Christ, shall haue strange successe: as the Popes haue strange deaths, and boyles at home.

An abridgement of all Gods iudgements in one.

Andreas, vpon chap. 13. teacheth plainely, that Antichrist setting vp the Empire, is there meant: So Pope & Emperor, must needes be meant heere, to as euident destruction, as if they were cast aliue into eternall flames: this should be a faire warning, for men to come out of Babel, to vse no garments, no prayers, no lawes, of the Popes making.

The principall had open terrible miserie: the others, in vi­sion, had but death. So, in Daniel chap. 7. the fourth beast, was cast into the fire: and the common sort in Ezek. are eat of foules.

The Pope deceiued not generally till, 1000. yerees.

Heere then, be martyrs, and holy for 1000. year. But the starre-worme-wood, and the darkened starres, and the locusts they continued, in profane heathen lot: and the Diuels were in their pit, helping them to sett him loose: to vex the holy Church: for the old Ierusalem: which Christ pronunced, that it should be Iebus, or troden downe for euer.

[Page 280] The Pope to weaken Princes did set them on, to recouer the holy land, which God would haue to abide cursed: that Iewes might see their sinne; killing Christ: this would the Pope haue recouered: and Rome in a thousand yeeres, could not learne this one chapter, nor remember old Gog and Ma­gog: how the Pope now reuiueth that warre, in my Concent, I haue shewed the termes meaning. Thence the Reader may fetch it. The Iewes Ierusalem was holy: but now the Christi­an Church is the beloued Citie, and the tents of the holy, which, to besiege and weaken, hee stirred this warres for de­solate Ierusalem.

The Pope weakened the West in superstition, prouoking to warre, for (as he termed it) the holy Land.

All the strength of the West was deceiued by superstiti­on, to goe fight in the East for Antioch: in the land of Ma­gog: and other soiles neere Ierusalem: and all the force of Machmad, from the East assembled: and 200. yea. the poore Church was afflicted: that afterwards Popes might set Kings vp and down, as they would. And Machmad still since hath vexed the West: and the king of Locusts now hath 300. yeares, beeing a new Gog and Magog, vexed the Church.

As Satan dealth with Iobs sheepe, he dealth with the Popes sheepe, to eate them vp with fire. Euen thence to the worlds [Page 281] end, chap. 19. which matter is heere briefly repeated: and in that which followeth.

The Pope is a Beast of Empire by his might.

The Pope is a Beast of Empire by his might, and so the eight is also the seauenth: and hee with his Clergie is also the false prophet. Heere Papists may see what shall become of them.

A liuely description of the latter Iudgement.

All mens doings are in record before God, as written in bookes, the like speech is in Daniel, chap. 7.

All that put not on Christ, are condemned for their works.

Death and Haides, are expounded in Arethas, sensible: Men which commit matter worthie of death & destruction.

This sheweth that only the chosen in Christ haue life e­uerlasting: and what there companie is: euen the heauenly Ierusalem in this world; the chapters folowing doe shew.

This speach may well be referred to the new world: which for vs to search of what sort it shall bee: the Law, Deut. 29. (to leaue hid things to the Lord our God) forbiddeth vs to search curiously. Of the heauenly Ierusalem, I haue made a treatise in Greeke alone: at large, which I made turne to other tongues.

Of Iohn.

Iehoiadah, the stately high sacrificer, is called also Iohn: and sundry others, and that name is in the 70. Ionan, and one of our Lords fathers is called by that name, & others too: Ianna, and Ioanna bee of the same notation: Grace: giuen by fathers that still looked to the grace of God, in Christ, and all should in heart bee. So euery one should be in heart Petros building vpon Petra, the Rock: Eli Tzur & Tzuri-shadday, Num. 1. 5. 6. teach that. My God is the Rock: My Rock is God. One word of Hebrew, had broken the Popes keies: as the Pharisees keies of the Kindome of heauen, and all take a foolish course for Diuinity, which seeke it from Latines rather then from Ebrew.

Of Ierusalem.

Of Ierusalem, I wrote at large in my treatise of Melchi­tzedek, where also I shewed, why the 70. altered the Hebrew, 36. hundred of yeres, adding to the Patriarkes at fatherhood, to many, 100. As Adam at 230. begate Seth, where Moses pro­per truth wrote 130. Our note 1603. hath flat atheisme, say­ing, that Moses omitted 100. yer. so the note might haue said for Seth, Enosh, Caynan, Mahalaleel, Enoch, Arphaxad, and all to Nachor, and that he gaue many hundreds too much, to their [Page 286] ends. It is trange, that most reuerened FF. and right reuerend FF. after plaine demonstration of trueth will be such fooles as to vtter such athean lies to the people: and, it is more strange, that the people giue them any regard, after their vtterance of such blindnesse. These teachers are not for Ierusalem, the sight of peace; but for Abyssus, whence the king of Locusts and his swarmes came. Salem, was the townes name in Sems dayes: and the place where Izhak was offred, was called by Abra­ham lireh▪ and of that famous action the towne inlarged, was called IERVSALEM: the sight of peace.

Maymony writeth in Bethbechira, the chosen house, or place where the Temple was built: as, by historie Isaack was offred there: so, by tradition, Adam and Habell offred there, and Noë cōming out of the Arke, and that may well be: for God troubleth not his people with many places: but contri­ueth all points for helpe of memory: and for like matter for our dulnesse. As for Rome that crucified Christ, God would not plague another Citie: but would haue Rome once de­stroyed: to shew his anger vpon it: & reuiued to be a throne of Satan, to plague them that cared not for his warning: but would haue all to depend vpon it.

Of Melchi-Tzedek and Izhak: causing glory to Ieruschalaim.

Sem, the great, in the title of iust King, and King of peace, de­scribed as God: (as the very Rabbines note) and Saint Paul vpon their grant, draweth all vnto Christ, in his humanitie: how the sacrificer is taken from men: and so resembleth not Ie­houah, Michael, in heauen barely; but as he should come to his office on the earth: being the SEM, the great: Sem heere con­teyneth all; with Isaack receiued from death, and their story [Page 287] crieth out vnto all Iewes, that they should know; that God was in Christ, reconciling the world vnto himselfe: and that Christ was to suffer: and being the first from the dead, should shew light vnto the world. S. Paul most eloquently draweth Moses speach hither, Rom. 10. Deut. 29. Say not in thine heart, who can goe vp into heauē, for to bring Christ downe: or, who can goe to the deepe to bring Christ from the dead? but if thou confesse with thy mouth, Paul taught nothing but Mo­ses and the Pro­phets, Act. 26. that IESVS is the ETERNAL: and belieue in thy heart that God hath raised him from death, thou shalt be saued. So Melchi-Tzedek and Izhack, in their story teach all, that God giueth the sight of peace: to make the City of God vpon the earth; For heathen, in Abraham our father: as hee and wee belieue that God raiseth Christ from death: Rom. 4. 22. 23. 24▪ and that matter is sweetly told in calling Chri­stian Policy, Ierusalem. So Zachary, saith, Ierusalem shalbe built in Ieruschalaim; The sight of peace, shalbe taught in the soile where SEM dwelt, and Isaack was receiued as by a resurre­ction. The low Ierusalem, is called holy, when our Lord was baptized & tempted: and when after his resurrection, many Izhaks arose: and were seene of many. But after our Lord his ascension, the terme is not bestowed vpon it: though in Pen­tecost, the spirit came plentifull, to teach Iewes and Prose­lytes of all nations: the resurrection.

Of S. Pauls heauenly Ierusalem.

S. Paul in his Epistle to Ierusalem, telleth them that the earth which breedeth briers and brambles: shall come to be brent vp: that so, the Low Ierusalem should haue an end: And, that, we are come to the heauenly Ierusalem, &c. Heb. 12. In that terme, he expoun­deth the Prophet Isay for his Ierusalem.

Of the Iewes error to this day.

Maymony, and all the vnbelieuing Iewes, to this day, expect [Page 288] a returne to Mount Sion, to restore a Citie there. Maymonie, may be read in Ebrew and English vpon Ecclesiastes: & in my disputations from Isaiah with them, they said, hee speaketh for the world to come; in higher matter: then that which touched building of stone. And they be guilty of S. Steuens blood to this day, holding it blasphemie to say: that, Iesus of Nazaret should end Moyses Law, and sacrifice. Maymony, in the fundations of the Law, writeth the Iewes common error, thus: it is a matter plaine and expounded in the Law: that it is a commandement: which standeth for euer, yea for euer and euer. To teach them better vnderstanding of Moyses, God brought them to Babel, with losse of all Ceremonies, sauing circum­cision: and before he brought them home, hee told them to the last yeere, when God would end their Ceremonies, which made the heathen to hate them: and told that their Citie should bee destroyed. This matter S. Paul vrgeth through all the Epistle to Ierusalem. And I should haue had occasion, to haue examined all Talmudiques vpon Moses 613. Lawes: and to shew how all the Ceremonies God hath abolished: and giuen in the New Test. Lawes, written in all hearts: moo then 613. That we neede not come to Talmudique. This ar­gument, would require all opened, in the New Testament, to which of Moyses 613. each thing belonged: and would shewe all wherein Talmudiques yeeld to the Apostles: and teach Iewes and Greekes, how all the New Test translateth Hebrewes. He that threatned to stay the king from alowance this way, shall in fame bee buried with the buriall of an Asse. There is no studie so good as this: nor so much desired of all sortes. Hee knew neither the Low nor High Ierusalem, that would threaten to hinder this studie: and is worthy to be re­corded foreuer: for an example to others. The treatise of [Page 289] Dauids family, and Nathans comforted through all Daniel: & of the Rome-Beast, one made of foure; sauage vnto Constantinus the great: This shewed more thē any Academique in Ebrew and Greek, or either euer, the way to the heauenly Ierusalem. The right honorable S ^r. Iohn Fortescue, reading the workes, told the bearer, thus: Tell the auctor I will obtaine of the King, a very great stipend for him. The honorable Gentle­man knew what a priuy Counsellor should doe: death prae­uented him: yet, as it seemeth from his motion, the Kinges kingly promise came: and for Ierusalem, his memory shall not die.

The Citie for a ruler is trimmed, as a Woman (to be mar­ried) for her husband. Esai. 52. Rules of saluation are a grea­ter trimming for the minde, then any outward trimming can bee for the body. The holy Prophets wordes haue all trim­nesse that speach can conteyne in language: The promises of Christ all trimnesse of sharpe wisedome: the stories of contemners endlesse to destruction; and of Embracers, few to saluation, all trimnesse of storie: and so the New Test. for the age heere meant, all trimnesse of wisedome, and learning, and cariage: rules of faith haue wisedom passing all heathen: and Christian true policie is more ciuill then all heathens. So the Citie is trimmed for a Citie, as a bride for the bridegrom.

[Page 290] In Leuiticus 26. God telleth, that if they keepe his Lawes, God will haue his Tabernacle with them: and they shall be his people, and he shall be their God. So before the captiuitie of Babel, they that conquered the lande, with Iosuah, and the Iudges, and vnder Dauid and his house many were: & Ier. 10. 11. And Ezekiel telleth that after they haue bene in Babylon, to teach the Creation of the world: and returne from Babel in the hope of Messi­as, they should be the people of God: and the same is heere spoken for vs heathen, comming vnto CHRIST. And now, that men be taught of Christ plainly: no affliction will make them weepe: as in Babylon they wept, at the Riuer sides, Psal. 137. not knowing cleerly Gods counsel: how the Lord sent them thither, to teach by Babels punishment, that ONE, the God of heauen ruled all: and when men see the death of Christ, to giue life: that they who belieue in him die not, but passe from death to life: then death, mourning, cry & paine, will be nothing: as the first case is altered. Andrew was Petros before Symeon, in Photius: because he first acknowledged Pe­tram: & all who do so, are sure; that the courtes (to kill Chri­stians) the gates of Haides shall not preuaile against them. When they knew that in Haides, God hath Paradise for the Godly. So Athanasius telleth that the Martyrs feared not [...]. The going to [...].

Turne this to a new life heere: and in that sense Christ a­bout fourteene yeares after Ierusalems fall, spake to Iohn in this vision: that although the Church in the sight of the world, should be base: it should be a new heauē. The Iewes [Page 291] see a new light in Moyses: and the new Testament calleth vs from the toile of Moses, to the rest in Christ: that Daniel, chap. 9. 24. shineth as Saint Stephens face, as the face of an Angell: and the minde which by the new Testament doeth see the old, seeth a new world: aboue that which was seene in Poperie: Where Bellarmine and his, labor to disgrace the scripture: Ioh. 3. the waters from which they that be not baptized by the spirit, shall not enter into the kingdome of heauen.

When the Apostles were all dead, The of God is not boūd: consider the A post. speach, [...] Rō. 15. 19. and the [...] Lord gaue great vi­ctorie. but Iohn: and the Disciples were in great affliction, and the God of this world was mightie in persequution, the naturall man would thinke it harde, to looke that the Bible, should bring a new world: Therefore the WORD, who made this worlde: and will make a new world: would haue this written, that in this world first he will make a new world.

The learned note; Ebrewes, as Kimchi, and Greekes, as Eusebius, that the Prophets spake in the praeterperfect temps, for things to come, because with God, all is praesent: and as sure as thinges past. So, should men haue regarded this booke, that all in it (though strange) should come to passe. That the Romane Emperours should bee plagued to ouer­throw: that a new Rome should bee built for Empire, [Page 292] neere old Troy: that a beggerly scholar by lies and false mi­racles should set vp an Empire; making himselfe as if he were God: and deceiue the world: men feared not this. But Christ what hee spake in the beginning bringeth it to passe in the end.

Of ALPHA and OMEGA.

In that Christ nameth himsefe by the Greeke letters, the first, and the last, he giueth great honor to the Greek tongue, that they who seeke not from his words, but from barbarous Latin his wisedome, should be guilty. Many Latin termes haue greatly deceiued: as, sacramentum, for mysterion: dispen­sator, for Oeconomus; Descendere ad inferos, for Cateltheim eis Haidon; and such: hence come seauen sacraments: dispen­sing with Gods word: and going downe to Hell. Briefly, the smoke from the Pit, is bred by wrested Latin: as that an Image may be worshipped, not an Idoll. When Papae, Cardi­nales, Arch-buyshopps and Buyshopps, rule the sheepe, igno­rant of Gods words, they become wolfes: and the most dead­lie enimies to the truth. The Pope hath an auctor, in opusculis patrum, which by the LXXII. reiecteth the Ebrew truth, ad­ding an hundred of yeeres, more then Moyses gaue at Seths birth: and he allowed this blasphemie: That Moyses omitted an hundred of yeeres. His notes for soules 75. Act. 7. teach by Gregorie Martyn, that either the old Testament, or New fai­leth, and his translation not the Septuagint, taught; that the dwelling of Israel which they dwelt in Aegypt, was 430. year. And their translation checking S. Pauls Greeke, for 450. after a sort, made Beza and our BB. after Bibliander and others hold the text corrupt, and their rude translation made Achaziah two yeeres elder then his father, and 20. yeer. elder then [Page 293] himselfe. And their barbarousnesse not knowing Pascha Bouis and Arietis, as a peace offring, to endure for eating for the night of the Lambe, (a day and a night further,) bred the wic­ked note: against expressed words of Saint Marke: that the Lord praeuented the Iewes in the day of the Passeouer, where so his Passeouer could not bee kill'd in the Temple: where not to kill it on the due day, it was death: and their translation taught these lies, Act. chap. 7. Iacob died in Egypt and the Pa­triarkes, and they were caried to Sychem. And they were put in the graue, which Abraham bought for money of the sonnes of Emor the Sychemite. Where Iacob was not buried in Sychem, but in He­bron: And Abraham bought nothing in Sychem: neither was the purchase there for money but for Lambes. Thus with a false translation, they brake the peoples heart: that they were discouraged from the Bible. Also they blasphemed the He­brew, as Steuchus doth: and praeferre their barbarous Latin to it.

Of ignorance in Alpha, how it bred deadly errors.

They hold from a father, well knowen: that Ezra inuen­ted the Law Characters, which now we haue. Alpha Beta, &c. be Greek names from the Chaldy: and old in Greece, as referred to old Cadmus: which from Sidon built Thebes in Grecia, Pisistratus was elder then Ezra: Hee by Aristarchus di­uided Homers Iliad and Odyssea into Alpha, Beta, &c. named from the Chaldy, expressing the Hebrew forme: therefore the letters were an old inuention; Diphath and Riphath: Dodanim and Rodanim, Genes. 10. and 1. Chro. 1. are acknowledged of grammarians to come seuerall names for one Person, in Noës tyme, by the similitude of the Letters, which wee now haue.

[Page 294] Therefore, their antiquity is from the beginning. Now the order of letters is settled by God, Psal. 25. 34. 37. 111. 112. 119. 145. Prov. 31. in Lament. Chap. 1. once: the 2. once: the third, thrise: the 4. once. And the speach sheweth, that God hath a sure order in his wayes: as in the letters, whereby hee doth teach vs of his wayes. Moreouer, the Geometrie of the Cha­racters, is agreeable to their situation: as all that marke them, may know. So the Popes ignorance, greatly disgraceth Gods word: by not knowing one letter in the Greekor Hebrew. Also their exposition for [...], Tau, in Ezekiel to make it a Crosse from T. in Greeke, that is senslesse. Tau, there is, [...] in the 70. a marke: as the Pope in his wickednesse hath to his. Tau or [...]. The Hebrew last letter is, Thaiu in gram­marians, with distinction from Tau, the Marke.

OF VOWELS.

The Papists bee more hurtfull in teaching that Ebrew vowells, were not from the beginning. Heere some Iewes helpe them, and our side, and so they inferre, that the text is vncertaine. Their conclusion is Athean, and the helpe to their assumption godles. Very many words in Ebrew, differ from ordinary grammar, without difference in sense, and none but the first writers would haue laid them so. Accentes be of the same tenor of antiquitie.

Of Tiphereth Israel.

A most learned grammaticall worke, called, Tiphereth Is­rael: the glory of Israel; affirmeth that letters, vowells and ac­cents were written by God in the tables as now we haue thē. And that is most sensible. For, Gods worke must needes bee [Page 295] perfect: and who can adde to that which he hath done? And Abben Ezra speaketh most sensibly, that none euer was so wise as the auctor of the accents: for hee neuer misseth to direct to the best sense. Now the Popes ignorance, in A and [...], Alpha and Omega; sheweth that he is ignorant of the whole glory of the Bible.

Of Cethib and Kery.

Tymes 848. God teacheth vs elegancie of the tongue, or sense of the text, by setting a word in the margine, to adorne the text, and this passeth the witt of man, and must needs be knowen, to bee the worke of God: and commonly for like Characters, [...] and [...]: [...] and [...]: [...] and [...]: [...] and [...]: [...] and [...] Iod: and some tyme to note the coniugation and mode, for the commō Bibles vnvowelled: and to [...] the margine hath a terme of arte, to note Hophal: [...] make thou streight my wayes. Psal. 5. 9. lest Dauid seeme to say: My way is streight. So in substantiue the text, [...] in Ios. 18. 24. might bee read Ammoni, but to shew Patach vnder Iod, the margine hath Ammonah [...]. Sometimes, vnciuil words as Rab­saketh, Isay. 36. are read in the margine by cleaner: Now Aria [...] Montanus hath made a whole worke of this, in apparatus: shewing the text to bee corrupted in Babel: wheras copies would endure 1000. yer. And Daniel rich, holy, wise, would keepe his pure. And some double readings be after the Cap­tiuity, as in Daniel, and Daniels former had beene that is, perfected. amen­ded by himselfe. This opinion of Arias, Kimchibred: Praef. ad Ios. & Elias praef. ad Mass. Bibl. & Barbiner ad Ezek. confu­teth him mightily.

Now Plantines great Bible is printed without the mar­gine reading: and a Cypher is ouer the text word, noting [Page 296] it to be corrupt. So that worke would teach that the Bible is most corrupt. It is strange, that the Papists should be so blind, as not to see this: or so bad, as to perswade it.

Of their inter linearia.

Their interlinearia, sometymes putteth the text in the margine; and the margine in the text, to breed confusion.

Of a most wicked slander.

One writeth to the interlineall, a poison full treatise to Ge­nes. 3. That for, HE SHAL BRVISE: the Hebrew should be, SHEE shall bruise: that the Virgine Mary, not Christ, should destroy the works of Satan. And the text thrise, hath the mascu­line gender: and no Ebrew is euident, or mentioned, to haue taken it otherwise: & the Zohar saith, vpon HV: This is the blessed God. So for Alpha and Omega they would make the late daughter of Eli the auctor of all. Here, their Latin & their trās­lations out of it place SHEE for HEE: and at Colon on D. Sauerrinus meeting with me, fell into sudden talke, would know my religion, by assent or dissent heerein: and I made my minde plaine: and that all Ebrewes, Greekes and diuinity re­iected SHEE.

Of Cetib and not Kery: and Cery: and not Cerib.

When two Prophets haue the like phrase, sauing one word, as Esai. 16. and Ier. 51. the word which aboundeth, is left vnvowelled: so Idroc, is twise, in Ier. 51. once, in Esai 16. in memorie of that, left vnvowelled. Sanctus Pagninus, knew not the reason of this: therefore he left the word vntransla­ted. [Page 297] But Alpha will not like of this doctrine. So, when a sto­rie is repeated, as the speach of Rabsaketh: if a word be more in the one; the other hath the vowells of that in memorie of the difference: that the Reader may read it. Thus Alpha, is as cu­rious in his word, as in the frame of the world: and requi­reth due reuerence to it: and they are in great danger, whose profession of life should be skilfull in it: and will deale with it, with vnwashed handes.

Of Iod not contemned.

The Iewes, to shew Gods care ouer euery letter in the Bi­ble, bring in the Law cōplayning, of loosing Iod, with hum­ble cry, before God: thus: O Lord of the world: this is thy rule: that a Testament which faileth in a letter, faileth in all. Now in Sarai I had [...] Iod, when shee is Sarah, [...] Iod is gone, & the auctority of the Law is lost. God answereth, thou hast no losse: Iod was in the end of a foeminine, and I set it in the be­ginning of a masculine, when Hoshea was called Iehoschuah [...]

Thus they marke narrowly, that which our Lord telleth: one [...] Iod of the Law shall not perish: he that is Aleph and Tau: will keepe all the letters from Aleph to Thau: More of this, is in Thal. Ierusalemie, in San fol. 20.

Of OMEGA.

He, that nameth himselfe [...] mega, will require that his new Testament shalbe regarded in due kinde; to defende trueth of Copy, & elegancy of speach. I defended trueth of Copie, against Rhemistes translating, Act. chap. 13. from the Latin, [Page 298] in yeeres, not about, but after a sort, 450. yet a thankfull Pseu­dographus, wrote that I defended the 70. & became a scorne: none of 1200. yer held the 72. pure: Satan was strong in him, that would belieue a disputation for sinceritie of their copy: and if euer any should bee thought to know the 72. hee that translated the Prophets a new into Greek, should be thought to vse all the 72. copies easie to be had. But [...] in all vnthankfulnesse would be still cursed in lies. The first aduiser of him sped ill.

Of Greeke stile.

Because none afore me, haue noted Gods counsell in ma­king Greeke common: I will often handle that, to haue it better vnderstood: when God first destroyed Iudahs king­dome, and speach: hee stirred Greekes, first to set vp theirs. Then Pisistratus set Homer in honor: that children learned him by heart. Plato in Timao mentioneth one such. Thence of 200. yea. all kindes study, to make braue Greeke: that it came to perfection. Then God sendeth Greekes to rule Gog or Gyges land, and Magog with all Assiria, and 72. kingdomes in the East, and North, and South, to fill all. 300. ye. with Greek Armies and Colonies: That Tully noted in his dayes, the Greek to be common ouer all the world. Now the Bible, was by Iewes translated into Greeke, and so read in all nations. And the Iewes beeing caryed by the Macedonians into all quarters, when the Apostles came to teach, granted all: sa­ving, God in Christ gaue life to all soules, that did eate his flesh and drinke his blood: feeding continually in soule vpon this: and were baptised with the water of the Lawe. So the Greeke tongue by O MEGA, the ETERNALL, taught Iapheth, [Page 299] to dwell in the house of Sem. Ierusal. in Megilah & Midr Rabba' Gen. 9. And the Iewes confesse in Megilah, that no tongue but the Greeke, hath words to expound the Hebrew. So he, that termeth himselfe by the Greeke, and Hebrew Alphabet, is much despised, when Babell banisheth both tongues, to a pedlers Latin, in so much, that the true Latin auctores, were out of request.

Of 4. Dialects in the holy Greeke.

Of necessitie, the Apostles were to speake to heathen, in Heathen or Attique Greeke: as all, that will mooue others, speake to their capacitie: and they bee ridiculous and citi­zens of Babel, not of the heauenly Ierusalē, that will this deny. When the Apostles tell stories of Ierusalem, to the Church, they were to speake in the 72. language: And all, of wit and conscience, would so expound their wordes. When disputa­tions are had with Iewes, the Talmudiques specially; the Iewes schole-phrase, doth our Lord vse and his disciples: and when none of these three answere the Hebrew fitly, then the WORD taketh heathen generall termes, to apply vnto spe­ciall Hebrew. Reason, forced these foure Dialects: and they who confound these foure are fitter for Babel, then for Ierusa­lem: for confusion; then sight of peace.

Of the Attique Greeke.

Haides, in S. Luke 16. conteyneth the lodge of Abraham in heauen, and the lodge of the rich Epicure in Gehenna. Saint Luke an Heathen, wrote to Prince Theophilus an Hea­then. And Heathen would iudge whether the Phisition [Page 300] of Antioch, of Magog, knew Greek in fit sense to teach Gog, in Ephesus or Gyges Countrey, and Magog in Siria, that Christ in their owne language now doth conquer them, so farr, as to haue the first Christians named of Antiochia, and S. Luke to bee the glory aeternall thence: though God had no other occasion to honor his enemies towne, but to shew that where sinne abounded, there grace should once, more abound: But not often: Nicolas the proselyte falling away, taught, that the towne, deserued as much supremacie, as Rome, that cru­cified Christ: or Alexandria, for that Alexander would bee made a God. So Haides, conteining heauen and hell, and no­thing els in proprietie; Old Chrysologus, who placed Abra­ham in Gehenna, and is tossed of Isaack Ben Arama, fol. 205. and Purgatory, and many opinions moo are confuted. If Haides, haue but Heauen and Hell, Purgatory is gone: which maketh a third place: so the first Dialect, in one word, telleth the Pope, [...]. Let Greeks seeke to Eustathius, what meaning is plaine for these wordes. [...], 2 Peter. 2. is of heathen Greek, in Homers com­mentary: Iliad. Of this I spake in Catechizing the modest Archbi. Whitg. which yeelded and sent M ^r. Geoffrey King ouer sea, to confesse his error: I spake generally of Homers commenter: and should meane, the principall, Aristarchus, from whom old Didymos made his commentary: and Eusta­thius from both, and many moo ancient: and though hee were late: his commentaries are made from these two and old heathen. Two Petifoggers in Greeke, would scoph, as though I cited Eustathius to be followed of Peter, far elder. Such Midae bee fitter for Babel, then Ierusalem: Their fur­ther equalling of error to Lybian sandes: shew an ill bent.

Of the Lxxij.

The Greeke of the 72. commeth often: notably; Act. 2. in this; whom God raised vp, [...] disan­nulling all paines that death brought. The matter is taken from Psal. 18. And thence, would the Sadducees expound S. Peters word: to proue him a wicked Sophister: if hee had meant more. They who proue the second death hence, know not O Mega: the auctor of speach.

Of the Thalmudizinge.

These be Talmudique speaches. The dead, for the profane, often in Zeror, once in S. Peter, 1 Epi. chap. 4. In S. Paul the dead in sin, Eph. 2. such is, Gehenna: and the second death. Chry­sologus missed grossly, for Gehenna, that Abraham should bee there: whom expresly S. Paul, Ebr. XI. after the Gospell Mat. 8. and Luc. 13. and all Talmudiques, from Leui. 26. pla­ceth in heauen. N. N. and his commenders missed most a­theanly, more then anyeuer, since the Diuel deceiued Adam, to say, that our Lord was in the second death. The Diuells trem­bled till their time, to speak so blasphemously: he may brag, he at the last hath made them next himselfe, and more open.

Of forgiuenesse in this world: what Talmu­diques meane.

Maymonides, cited by me, in poenit. Perek. 6. saith, there be sinnes, whereof iudgement determineth, that punishment shall bee taken for a man in this world, in his body, or in his wealth, or in his yong children, which are his possession: and [Page 302] there is a sinne whereof punishment is taken, in the world to come: And there is a sinne which is punished in this world, & in the world to come. This was an old Ebrew speach: and to the Scribes our Lord speaketh, in their owne phrase, that they sinning against the Holy Ghost, should not bee forgiuen in this world, nor in the world to come. Old and late who hence, breed Purgatorie, shew that from Babel, not from Salem they speak. The same sin is said, in sinning wilfully, [...]: as Core, Dathan, & Abiram did: whom the earth swalowed: and heat of fire consumed their remnant. That punishment haue the Iewes to this day, for sinning against the holy Ghost; in be­traying of Christ: and now a dayes many resist the trueth: as Iannes and lambres resisted Moyses. Such neuer knew him who is O MEGA, bringer of all things to passe.

Of the Apostles pecular Greeke.

The Apostles peculiar Greeke, is wonderfull: as in the Lords prayer, Giue vs this day [...], bread, neither in superfluitie, nor wanting. The terme was made by the holy Ghost by the frame of Greekes, to Pro. 30. in Agur the sonne of Iakeh. Giue me [...] bread fitlie measured for me.

Of Saint Paulls most eloquent expressing of Moses: to shew a short way, to expound the new Test.

S. Paul saith, that he differeth in nothing from the Iewes generallie, but, in not doubting of the incarnation and resurre­ction. In his speach he foloweth, Deut. 30. and doubteth not, what minde can goe to heauen, to bring Christ downe: or what mind can descende to the deepe (of the earth, Psal 71) to bring Christ from [Page 303] the dead. But he confessed with his tongue, that Iesus was the Eter­nall, and beleeued in his heart that God raised him from death: and assured him selfe and others of a sound way, to truth by this.

Of Thalmudiques agreement, with the new Testament.

Neither the holy Gospell, nor holy Epistles, teach any thing for Ecclesiasticall gouernement, but as the holy Synagogues did: many superfluities of ambition, the Scribes and Pharisees had: as they had in right sort, al that the Apostles held, taught of old, by them, and godlier, sitting in Moses chaire. So that, by olde grantes, all Diuinitie questions might bee soone en­ded. And this doth Paul (in his imitation of Ebrew) speak: Gamaliels scholar at Ierusalem: and the Greeke orator bred in Tarsus, free in Rome: that none other Apostle should be Pa­pas of Rome but he, so called rarely of God; and tendered by Coronel Iulius, Sergius Paulus, and the Proconsull of Melita: and the barbarians for a prosperous iourney to Rome, to which, and of which, he wrote more from God, then anie, sauing Saint Luke, Act. 23. and 28. And if Saint Peter had bene there, hee knowing the state to come, would haue left monumēts of his being there: & would haue cōmented vpō S. Paul, 2. Thes. 2. as he cōmented vpon all his Epist. 2. Pet. 3.

And thus, Christ by taking the name from Alpha, and O Mega, requireth knowledge in the tongues wherein hee spea­keth. The direct and proper vse, calleth vs to an higher mat­ter. The beginning, and the end. He created all thinges: and they were very good. And created Angells, that when man should bee created, they should take care of him: misliked mans superioritie: & were condemned to Tartarus, & are kept in chaines in the blacke aire, vnto the iudgement of the great day: [Page 304] he hath an end for them: that although they sinned of infi­nite pride and vnthankfulnesse, and euery whit from their owne motion, yet they ouer raught not the decree of Christ; who told the day of their fall, Heb. 2. 89. and Adams fall, that in huma­nitie he would bee a litle inferior to Angells, 1 Cor. 15. 27. by suffring of death: but would haue all things subdued vnto him. In Adams fall, all were to be borne dead in sin: that all should for euer perish; Act. 14. & 17. but for further mercie. All, hee inuiteth to seeke vnto God, that they might feele him: but al being dead in sinne, Eph. 2. only they whom he quickneth belieue in him: hee still inuiteth the wicked to goodnesse, but they rebell against his spirit:; 1 Cor. 1. thinking his wisedom foolishnesse: yet hee ruleth them, that their sinne shall not haue the rayne to open mis­chiefe, but as he wil. And one open iudgement he shewed in Noës dayes: an other he will shew in fire, Apoca. 20. And all whom he hath not chosen of eternitie, 2 Pet. 3. & called in due time, and quickned from dead, and sanctified by his spirit, he con­demneth for their wicked works: and this helpeth them no­thing, that they doe his decree: they did not that which hee telleth plainlie by doing, they should liue: and their owne conscience damneth them, Rom. 2. that they iustly perish for euer. And in their stubburnesse, after long patiēce, he sheweth his power. Rom. 11. And these his wayes bee vnsearcheable. But as the letters from Aleph to Tau, haue all their forme and sound in speciall vse, order: and not two the same. So, from the begin­ning to the end, he ruleth the world in a most wise course: to shew his iudgement and mercie; wherein, this last booke cal­ling old speaches to new matter; goeth through the Alpha­bet of all ages: and sheweth how Iapheth hath fellowship with Sems house, Gen. 9. and Cittim or Italie, shall bee perishing when they afflict Heber, that he may be seene to ioyne first & last [Page 305] in wise order. The Concent which is in Moyses and the Pro­phets, and New Test. is wonderfull in places, tymes, and fa­milies: I wishe all Preachers to follow the holy mens veine: but the tongues and stories require much tyme: that for Di­uinitie, the most vse commoration of plaine Ethiques known naturally: and litle studie how the Prophetes comment vpon Moses: S. Paul vpon the Gospell: and how all foure haue their harmonie. And if Daniel and Iohns Apoc. should bee made plaine ouer a kingdome: that paynes would kill millions of papists. The one, I haue made plaine, in my last edition: by which, since it was printed: many might haue seene light: But, the God of this world darkened some mindes, to hin­der that; not regarding the lake which burneth with fire and brimstone.

Heere all excuse is cut off from the wicked: that they are called to the waters of life, but refuse: Rome begging landes, thirsted not to haue the waters of the Lawe to refresh the soule; but made them bitter: Therefore their condemnation is iust. And for these waters be our fightes: from Tiberius, to this day: since Ierusalem came from heauen.

Heere is a valiant combat. The waters of life of the He­brew and Greeke Testament, are drawen from a deepe well: many fadom of yeeres deepe: and policies still will haue [Page 306] will haue their owne deuices: and bestow death on such as offer men life: Heere the faithfull vnto death, shall haue a kingdome; as the Sonnes of God.

They who take not vp their crosse, and felow Christ, are not wor­thie of him: they who belieue not the Gospell are not wor­thie of him: certaine beasts, foules, fish, forbid to Iewes, to distinguish them in diet, from heathen are called vncleane, or lothsome, so be all without the Gospell, in their high lear­ning: as Socrates, Plato, Cicero, Varro, Plutarch, and the ciuilest: Murtherers of the Martyrs, specially: wherein the Spanish Inquisition is the deepest. Fornicators, in Rome, Venice, and all Italy, haue open freedome: and of old Horace age and all epicures still, 1 Pet. 4. 3. as Turkes wallow in that: and therfore S. Peter to the Iewes of Arabia giueth sharp warning against that: and witches in all common Weales are hated: and the subtilest witchcraft is that, of the Popes TRANS-SVB-STAN-TI­A-TION: a monstrous terme, for a monstrous matter: be­sides all other their coniurations.

Of Idolaters.

Idolaters be the Papists, the grossest that euer were: and where Christ had infinite griefe to bee seene on the Crosse: though in glory he darkened the Sun, and shooke the earth, and rent the stones: yet Papists think, that gold, as in Nebu­chadnezar [Page 307] his Image; Daniel chap. 2. or siluer, or Alablaster, or stone, or wood, is a goodly worship: Christ (in whom is hid all the treasures of wisdome and knowledge) could haue commanded that, if he had liked of it: and we should not be better learned then Alpha and Omega.

The Popes brabarous Answere.

An Idol is heathenish; and vnlawfull: an Image is law­full: as no man saith, the Idole of God, but may say, the I­mage of God.

Answere.

Neither Attique Greek, translated by Tulli; nor 70. Greek: nor the Apostles Greeke, nor any Talmudique will suffer this distinction, therefore it is for Witches, not for Doctores. [...] in Aratus, is Cor [...]i, Imago, [...] in Pla­to is forma & species, in Tulli offi. 1. Idolum Dei, is in Apian: Imago, simulachrum, [...] Chal. Imago, figu­ra, corporea vel incorporea, & Targ. idem, and [...] is in Num. 33. 52. and the same is in Gen. 1. 26. 2 Kin. 11. 18. 2 Chron. 23. 17. Dan. 3. 2. Isai. 40. be all vnlawfull. They who would haue People, to adventure their aeernall state vpon such quirks: against all teachers of speach, are pestilent witches, and most impudent teachers. He that cannot remember Christ by all thinges made ours, for Christ, is no Christian: The starres serue Man, for CHRIST: the Ayer, Lande, Sea, Plantes, Beastes, Foule, Fish, and what neede wee an Image? which can represent but a base man, in base sort. No Iewe, for Ebrewe; no Attique, for Greeke, will cleare the Pope: [Page 308] therefore he is Popes, and teacheth doctrine of Deuils, and Rome is a meere Babel: confusion to holy speach. And all li­ars haue their portion in the lake: all who misse of Gods trueth, are liars, and perish. The Thalmudiques who agreed with Paul, for all iustice of the Law, Rom. 10. yet missing of Christ, lost all. Now the Papistes be most impudent in lying: as when they teach to vse Latin, for Hebrew, in the Law, and for the Greeke in the Gospell: their lies be of infinite num­ber: in their Purgatorie, and where Haides hath but heauen and hell: in the bread and wine, against eisight, the witnesses of God, and their whole policie is a lie: therefore, chap. 19. the beast and false prophet was cast into the fire.

The second death.

The phrase second death, is a Talmudique, vsed in Onkelos, vpon Deut. 33. and Ionathan vpon Isai 22. and in Zohar and later, infinitelie. And no soule goeth to it, but perisheth for euer. Of this, I wrote vpon great occasion in an Epistle to Doct. Whitg. to which he gaue great testimonie: though one vn­learned brent the Copies, after his death: which flame may bring him and is very like, to the fiery water, Dan. 7. and heere.

The same art it is, to plague Rome; and to build Ierusalem: and in vision an Angell doeth this: visibly, learned trueth: [Page 309] wherein Iohn him selfe is the principal Angell. The Church hath heere a goodly name: warning to be carefull of a wise & holy soule: the Bride of the Lambe: All the song of songs goeth vpon this and the end of Isai. Such Concent of Scrip­ture, Bellarmine and all that Brackmunim that would not haue all to know, may looke for fire and brimstone, to bee their portion. All be bound to praise God: and to doe that skil­fully. And his word teacheth, that the Pope and each such, is a Buy-shop from Satan, Col. 3. 1 not a Bishop from God, which would not haue the word of God to dwell richly in vs.

This expresseth that, which Ezekiel wrote of old, concer­ning the building of the Church, vnder Christ. The Iewes to this day, looke for a building in Chanaan. Against that, Saint Peter giueth this rule: That euery Prophecie of Scripture is not to bee expounded properly: because the holy men of God spake, as they were caried by the spirit of God. This place strengthneth Saint Peter: and so expoundeth Ezekiel, that all Iewes [...]ight see, Christ spake by the fisher of Galilee the deare to Christ: Eze­kiel was brought to an high mountaine: so Iohn: and our Lord, Math. 17. when he would shew his glory, tooke Peter, Iames and Iohn, and caried them into an high mountaine, a­lone. Visions must agree with spirituall matter. Buildings of Princes, be vpon mountaines, stately to behold: and hard to be come to, by enimies to vex: And wicked Rome brag­geth twise in Virgill.

And Ovid is playner.

Propertius, and Galen in Aphoris. Hipp. and they who name the mountaines, may be spared; All serue Apo. 17. Now God that is One, he from one mountaine will fight against seaven Psal. 68. will tell what Mount Zion is. The church hath high matter: vnto whose height of studie the prophane cannot climme. Alexander could match Porus, vpon his high rock: But he durst not medle with mount Tzion. So Philosophers can speak much, to the height of heauen: but vnto Paradise aboue the heauens, no thought of theirs could euer come. And as heathen were amazed at starres, & worshipped them: so Papists are amazed at Martyrs, and worship them. The Pope should studie the Bible, and cause all scholars to do the same; in Ebrew, Greeke, and conference of stories, to passe all Martyrs sauing the Apostles age taught from God, without studie: & should confirme in open studie the doctrine which Christ sealed by his blood. So he had made an holy Citie. But Rome begun with bloodshed of brother, when Romulus killed Rhemus, (not as Salem with Sem and Izhak in peace & [Page 311] redemtion) would ende with bloodshed of brethren: and to goe to heauen as Romulus, and Iulian the Apostata: in somnio Scipionis, and in Sozimus, and Apolline Delphico. And as Liba­nius said, that Iulian was with the Daemones: and the Greeke Doctores granted that, with heart and good will: So we will grant with heart and good will, that the Pope, and his Mar­tyrs shall be together.

Of the great Citie Ierusalem.

Though Nympha, the Church in song of SS. hide it selfe as a doue in cliffes of rockes, as few: yet when all of all ages are put togeather, they make a great Citie. And this Citie should haue holy Lawes, to worship God in spirit and truth: all sent from heauen, and hauing the glory of God.

The 70. in Isai, chap. 54. 12. for [...] Codcod. [...], and in Thargum Ierusalemy, Nophec the stone of Iuda is [...] and for [...] Christallos. Thence Saint Iohn hath his mat­ter: and he that marketh not that, teach, that Iohn bringeth matter without warrant: which he neuer doth thorough his booke: but still confirmeth his matters from olde speaches. So the stone of Iuda maketh the windowes that the sunne of iustice may shine in: and the gates shalbe of flaming stones; cleere Doctrine, that may call all vnto Christ: And all thy borders, shall bee pleasant stones: for thy children shall bee taught of the Eternall: so the taught of God, be the precious stones: such was Moses, and Iosua: such were Isai, Ieremy, Ezekiel, Dani­el: such were Paul, and all the holy Apostles: and all that [Page 312] sincerely know and cleaue to their Doctrine: But no Bellar­mine that would disgrace the wit & writ of the scriptures. No such, shall be any stones heere: but be as common sandes: parching in heat, and dangerous in winde: & still fruitlesse.

The wall is the defence by Christ, as followeth, anon: that the inner building of the wall was [...], This is the ancient faith: this is that which the Apostle saith, Eph. 2. 20. Carbuncle. The gates haue Angels to conduct them that shall be saued: and the true storie of the XII. tribes, taught heere by their names, teach others a passage into the citie. This matter ex­presseth Ezekiel 47. where the names of the tribes of Israel be vpon the gates: and the gates 3. to each of the foure corners of the world.

Ezekiel beeing in Babel, North from the East of Israell, began that men should come to the holy Citie from the North; where Israel was scattred. But for vs in the West where the Church is best, in our ends of the earth the possession of Christ: Ierusalem beeing East was first to be named: and next the North for holy Daniels sake, the light of the world, whom moo in Albion vnderstand, then in the world besides; and I hope moo shall by my inlargement nowe comming forth: teaching how the new Testament commenteth vpon him.

Then the ordinary course, the coast ioyned to the East, the [Page 313] South where the Iewes were scattred by the Ptolomies: and a long tyme Alexandria bare Patriarches: Athanasius a wonder for holy Diuinity, and Greeke eloquence: and great Cyrill, great, though not equall to Athanasius: whose long commen­tarie vpon Isai in Greek, I haue and wish it printed: Thence, D. B. may see vpon Isai 38. what he meant by, [...] to strengthen his owne most learned Syllogisme: which breaketh the necke of Purgatory: when Haides is knowen to haue but Heauen and Hell. Alexandria in the South had glorie: as Antioch North. That, wheresin abounded, grace should more abound: An­tiochi deserued no such fauor, the head of Magog in Siria. But God promissed, Eze. 39. to glorifie his name about Ma­gog. And therfore would haue Christians to beare the name first from the place most hatefull, and next Alexandria, the next hatefull, to bee high: and Rome that crucified Christ, yet for some helpe they had shewed the Maccabees, and cer­taine good captaines, Math. 8. and 27. and Act. 10. and 23. and 27. God would pity that cursed towne: Though Constantinus new Rome bare sway a great while: but the Buy-shop of Rome still worked to ouerthrow Bizantium: that he might haue the throne of Satan in higher measure. And Bizantium had not medled with Gods people, and long had no occasion of high throne for God to shew later anger: But had farre more lear­ned then Rome euer: and scant euer acknowledged Romes purgatorie: And to the West from Chanaan; in the Land Gyges or Gog: as Croesus wealth enabled Cyrus, when hee tooke Sardis, to send Israel home from 120. nations; So, God by Iohn gaue Sardis his Apocalyps: that it kept religion farre longer then Rome. Now, as God placed the tribes about the Arke, three nobles of Leah Eastward; the blemished to parch­ing sun: and the basest Northward; and the last borne and [Page 314] dearest towardes Sun-set: to shew that his mercy reacheth most to the furthest off: Of these the Psal. 80. speaketh: before Ephraim, Beniamin, and Manasses: stir vp thy strength, & come and helpe vs. That is, as (Shem Tob well noteth) at the Sun­set of our state, and our last birth, as Ioseph and Beniamin were most tendered; shew O Lord now, the fathers fauour to the children.

Paul, the Hebrew of Hebrewes, of Beniamin, he chalen­geth for him selfe and his kinsmen, Rom. 15. and his compa­nie, al Grecia and the West: and nameth expreslie Spaine. And besides Ioseph of Arimathea, Pauls scholar might teach our West, the endes of the earth, to be the possession of Christ, That Al­bion, Frāce, & martyrs of Spaine, haue now 3. gates in extreme West: that the Ebrew and Greeke Testaments were neuer so much studied, as in Albion, and France & Germany. Cambridge, Duresme, Yorke, London, will beare one record, that thirtie yeares he cleered the Reuelation, that Papistes made great meanes to be further taught: By the Maior of Duresme, & by others at London: offring as good as a Bishoprike, if without danger in further matter they might. And I know there had beene but few Papistes in England, if a few had opened the old Testament by the new: as the Apostles veine required. And if the new Testamēt were translated into such Hebrew as the Apostles made Greeke: and the Old into perfect sense in Greeke, all nations would sweare, that our endes of the earth are the possession of Christ.

These foundations, are the 12. precious stones which fo­low▪ in which, Exod. 28, the xij. Tribes are named: So the ve­rie [Page 315] stones ingrauen inferre the Tribes, from Exod. 28. And heere the Apostles names shew that they taught no new do­ctrine, but the same which the Tribes had of old.

When the Iewes came home from Babylon, the like resto­ring of the Citie, Zach. 2. is expressed by an Angell hauing a reed. So, the restoring of the high Ierusalem, after the Citie which crucified Christ, had made it low: is expressed by an Angel hauing a reede. Now twelue thousand furlongs, make (as we may suppose) 1500. English miles. A Citie so high, so long, and so broad, would hold an infinite companie of men: and since Satan was bound from supreme rage. The first 300. year. by martyrs, bred an infinite company of millions, & in quiet long after, moo: and when Angells held the foure windes 144000. of Israel, and so many heathen, as none could number: & now after restoring, when mo in number professe saluation in Christ (by breaking bread: and pray onely to Christ for iustice by his gift) then papists be in nūber; it must be a great Citie that shall hold all: If all old holy bee taken in also. And if some by enuie had not hindred opening of both Testaments in Ebrew and Greeke, in the Talmudique veine, which others might translate into many tongues, ma­nie poore Iewes and Turkes had seene the xij. tribes over our gates; & the Apost. doctrine to be fastened in Aharons Iewels, [Page 316] and had taken Chambers, in the large building of our square Ierusalem, 1500. miles high: and so square. When Christ taught Noë to make the Arke, of 300. cubites length; and 50. cubites breadth, the sixt of the length: and thirtie high, the tenth to the length: hee shewed Noë, hee had all beastes and foules and their fodder in measure. So hee, that weigheth all the dust of the earth: knoweth how many soules hee hath chosen: and how large his heauenly Citie shall bee, and how many hee was to reiect, that their carcases should bee fewell for Gehenna.

The Citie was square.

This, alludeth vnto the Tabernacle and Temple: where Dabir the Arkes place was square: and now we all haue the Law in the Tables of our hearts: and see the Cherub, as ha­uing seauen cuppes of wrath fighting for vs: & know Christ to bee the mercy-seate: and golden Altar: and wee are all sacrificers to make our owne prayer of incense: and the lifting vp of our handes to be the euening offering: and we our selues to bee the golden Candlesticke: and our hope is the anchor of the soule sure and fast, Heb. 6. going within the vaile: whither IESVS our forerunner is gone: being a sacrificer for euer, after the order of Mel­chitzedek: So we leaue imitation of Aharon, in Linnen, Cope, Mitre, Altar, Flesh and Blood substantiated, Priest and Sacri­fice, to them that will toy with imitation of Aharon, and re­member not the fire that brent Nadab and Abihu for strang fire. The Popes fire is a thousand tymes stranger. There­fore an whole lake of fire and brimstone, remaineth for him.

Of Arias Montanus, placing in Altar of In­cense in the most holy.

Arias Montanus knewe well enough, that the Altar of incense was set in the outer holy: yet in Apparatu, hee doth place it in the holy. It is marueile why he durst spare a trueth: This I guesse; that the simple papists, should not see the birth of Christ cast out of course. This I will but touch. I tolde Iewes, that his conception and his birth is all one for treueth of saluation. And Christ would haue neithe exactly known: because it would trouble the Mathematicians of the world too much. As of late double rekonnings made. Turke and Iewe thinke wee haue no trueth of storie. Seeing, annus salutis, com­meth as well from Conception in December, as from birth in September: the old accompt may bee well kept. But wee should haue no lies in our heauenly Ierusalem, though men estieme more of custome, then of him, whose eyes are a flame of fier: Eighteene weightie arguments one learned man, a Ciuilian hath brought, to settle the tyme better. Because Iewes should not gather absurdities, from our Gospell: that a wise fauorable Prince (taking order, that all mens wealth should be rated: that Soldiers pill'd not any, but rested in set portion:) should cause euery one to repaire to his natiue towne at midwinter; in my booke to the Landt-Graue, I place the conception in December. That as their Midras Rabba, in Deuter, telleth the MESSIAS should come in Tisri: and re­deeme, on friday. by Bechai, fol. 12. so he did: and then Iohns trumpet proclamed him: and at Pascha, became our Pascha: and at Pentecost, gaue a firie law. The old testam. is so strong for Christ: that the very Iewes speake thence the same that the new Testament doeth.

A wall, is a defense: and so thicke a wall must needes bee a strong defense: and beeing of shining Carbuncle; it sheweth the Citie to be of glory and trueth inuincible. Such is Diuinitie: being skilfully handled.

Of Prayer.

The Place. whither the people mett to prayer in Salo­mons Temple, is called in Ebrew, Azara, Strength: and in Greeke [...] the mercy-place, Now, seeing Prayer and Gods mercy bee our wall: this should bee made of the Car­buncle of his: that the Psalmes and holy scriptures should be our prayers. Athanasius sheweth vse in them for all life: and to euery part of holy story, certein Psalmes might fitly be quoted. The prayers wich wee haue from the Pope, were penned for his drifte in Diuinity: and offer great hold of blame in euery point: and no wight full of eyes wilbe taught but by God, to what prayer hee shall say, Amen. The Prayer which the Lord gaue is commended to be the common-prayer of the Church assembled. But without Battalogie or often repetitions. And for it, Math. chap. 6. the Pope corrupteth the Greek text: filching away, the sentence of greatest light: Thine is the Kingdome, Power and Glory, for euer and euer: which calleth, Daniel chap. 7. and all Daniel thither: To bee a Carbuncle-wall to the Sermon. If the Bishopps translate the Bible well: and add tables, for skilfull [Page 319] reading, of Conference in Places. This will best build walls of Carbuncle: when all pray as their heart and God best liketh.

By the Citie, is meant, the whole lawes of policy: which should be as pure as gold: and as cleare as glasse. Tyrannicall and superstitious, anger God: and where the policy is disputable, it is foolish.

Before, I shewed vpon ch. 7. how the Tribes were fitted to their stones; and more largely in my aduertisement of errors, in our handling of religion. How the warriers, the frontiers, were two noble of Lea; but of some blemish, Reuben and Si­meon; and of each handmaid, Dan and Gad: had stones of color for a warriers coate. The water men, likewise fit colo­red stones, & fit notationed, Isachar, Zabulon, Aser, Nephtaly. & the noble statesmen, also fit Leuy, Iuda, Ioseph, Beniamin. So that the dum stones assuring Israel of the Land; when they misbelieued; argued them to be but common sand.

The order of the Tribes, Apoc. 21.

Sundry orders (very many) be of the tribes, in the old Te­stament; to shew that one is not better then another: but that in some points, the meane is as the best. Heere, they are placed in speciall regard of storie.

[Page 320] Beniamin, not Reuben, nor yet Ioseph first.

Issachar, not Simeon second.

Because Leui, and Iuda, held themselues all wayes better.

Then Iuda, third, not Leui.

Then Leui, in Iudahs old place.

Then Zabulon, fift: as next to Isachar.

Then Reuben, sixt: to come before the handmaides S.

Then Aser, Luc 2. 49. the handmaides son: Ancestor to Anna: the Dau. of Phanuel.

Then Ioseph, the eighth.

Then Simeon, to come before the rest baser borne.

Then Nephtali: of the first bearing handmaid, before Dan his elder brother.

Then Dan before the later bearing handmaides S.

And Gad, in the place left.

This situation, commeth not from Iohns witt: as hee na­meth the tribes, chapter 7. but from eyesight of a building, set by God.

Reason of their order.

Reuben, lost his glory: first falling from the land: Then, by Ciuill right, Ioseph should haue had it. For in Iacobs purpose he was eldest: and had the birthright. But Ieroboam after sea­uen defenders, falling and felling ten tribes, cast him to the eight place. For that cause: his Beryll in Aharons shoulders, holding six Tribes on the one, and six on the other: is transla­ted of the 70. Smaragdus: because heathen could not see, why God should plague proud Ephraim, Ioseph, bearing vp all in Aegypt and in Iosuah. So the Sardius of Reuben, is not in the first place: not the Beryll of Ioseph: But the Iasper, of Beniamin: [Page 321] Ioseps brother: by ciuill right. As the Temple was built in the tribe of Beniamin, whereby halfe Beniamin claue to Iu­dah: and Beniamin, by Ester Atossa, and Mordecai, repressed the decree of destruction, from Aman of Amaleke: and Esther became the mother of great Darius Artaxerxes, bringeth the Persian King, that built the Temple, to be of Beniamin; and all his seed: and caused fauor to the Iewes vnder Persia: Where­by doubtlesse many of Beniamin, before S. Paul & his sisters sonnes, and the named, Rom. 15. were great pillars of the Church. And S. Paul alone, building three gates of Ierusa­lem, Westward, is ynough to make Beniamins Iaspar, the first foundation: seeing he filled all frō Ierusalem to Illyrico with the Gospel of Christ: & after to Rome, where he first taught the Synagogue; what the Gospell was, Act. 28. and Caesars Pallace, Phil. 1. and taught two yeares, without let: and went to Spaine: for he spake from God that he would so doe: and from wicked Rome that crucified Christ, hee built many Chur­ches by others: sending Crescens into France, and Titus into Dalmatia: and calling Marke from the East, who had beene with Peter at Babylon: & keeping deere Luke the Phisitian with him, to make many Princes, Theophilos. And in his begin­ning of Epistles, he warned, 2. Thess. 2. that cursed policie of the world should come: and Rom. 13. warned them, not to take superioritie ouer the Ciuill Officer: and recording mat­ters small, and many persons; neuer hath one syllable that Peter should euer be at Rome. But being a Prophet, as Saint Luke hath arguments innumerable, and inuincible that hee neuer was there: What a companie doth he reckon in the E­pistle to the Romanes, without any mention that Peter had been there: but of his owne desire, to build where others had not laid a foundation. And from Rome to the Galathians, [Page 322] he telleth expresly, that Peters charge was for the Iewes scat­tred by captiuitie: to whom the twelue Apostles were char­ged chiefly to goe: and to iudge the 12. Tribes. To the Ephesians he mentioneth Tychicos, whom he sent to them: but nothing of Peter. And to the Philippians, he mentioneth, that the Gos­pell by his bondes was manifested in Caesars pallace. It had bene a stale newes, if another had done that afore: and if Pe­ter, had turned any of Caesars house, which to record, it touch­eth the glory of Christ, he had as well mentioned that. And S. Luke, who enuied not S. Peter, (in the Actes) but told high glory, had not hid his praise in Rome, if desert had bene. And he telleth the Collossians, that Luke was with him, with­out mention of more: or token that Peter euer had beene there. And in the second to Timothie, he nameth many, De­mas leauing of him: Crescens and Titus, as I told: and Lucas only to bee with him: and that Marke who was in Chaldea, 1. Pet. 5. should be brought to him. Also he mentioneth Eu­bulus, Pudens and Linus: and where hee left Trophimus sicke: and how Alexander the Copper-smith hindred him: and if sainct Peter had laid any fundation in Rome to his helpe, hee had neuer hid that: And when Timothie came to Rome: and was sent from him, he telleth the Hebrewes of him: but be­cause they knew howe Paul many yeeres after his calling, a­greed with Peter, to bishop the East: he mentioneth nothing of him. That by Beniamins Iasper, S. Paul should be the fun­dation of the heathen, borne among heathen: and borne Citizen, of the chiefe West town: and a persecutor, to com­fort the Citie that crucified Christ: that as he found mercy: so they might suffring as hee did. And this much, for the Iasper, the stone. But for the Greeke terme I must speake more.

Of the terme Iasper in the third place. Apoc. 21.

Foure Dialects, the holy Apostles haue: which matter, tel­leth a sound reader to distinguish: and a D. ignorant heerin, will worke much disturbance. To Attique or common Greeke they were to stand, when they wrote to heathen: and were not forced to peculiar ( Greeke) Dialect. So to Theophilus the heathen, [...], Luc. 16. is vsed, for heauen and hell: as having both places and no moo: and Catelthein, for passage, as the iourney standeth, without regard of vp or downe. Luc. 4. and ten times, in the Acts, as I mentioned: So 70. Greek: so Talmu­diques and Apostles proper. Colyrion, in Ioh. ch. 3. is Talmudique: and that the Sacrificer was girded about his brest, as Christ, Apoc. 1. Maymony proueth from Vzielides and common tra­dition, in treatise of holy apparell, Perek. 10. Iohns owne vse of Greeke is in Chalcolibanus, Apoc. 1. to Dan. 10. and in white stone, to Deut. 27. and in Iaspis cha. 4. for Iaspeh the Hebrew; and heere: In the 70. Exo. 28 Sabulon is grauen in it: for which Iohn first applieth Sardonix, and as I told twise before, in this chap. Iaspis must be referred to the Ebrew Carbuncle; Codce­dona, in the Thargum Ierusal▪ as Kimchi, vpon Isai. 54. well no­ted. But heere Lawe will tell: the Hebrew Iaspeh calleth the Greeke vnto it. He that marketh not this, shall confound all this matter. And this much for the first foundation: wherein Paul not Peter is surely meant.

Of the second foundation.

Simesn, in Aharons chosen HAMISPAT, or vertue of Iudg­ment, was grauen in the second stone: by birthright: but he as Reuben by cariage, not with right of iudgement, lost natiue dignitie. Sichem, and Ioseph, and Madianique, Num. 24. brake [Page 324] his dignitie: that gaue him no defender, iudge: only against Arabians in Ezekias dayes, hee gate grounde: and held it a while. But for his owne people, he did nothing extraordina­rie. Therefore, because Iacob blessed all his sonnes, some Dar­shan descanter, framed Iudiths fable for Simeons helpe: if that had been a true storie, the builder of Ierusalem had left Syme­on his Topaz in the second place. For Issachar in Thola, was not such a conqueror, as Iudith: if it were not a fable. God hath plagued Grecia, for Iudith, that would giue an whole booke to the glorie of Symeon: where God giueth scant a line; he cā plague vs as well, and we be as well aduised.

Of the Carbunck.

Leui in Aharon, third in birth, had the third place; and the Smaragd to be for Moses: as the sung Ouid Metamor.

That stone telleth, that they be blinde, that thinke the Law darke: all Moyses describeth Christ of Iudah, to bee the true sa­crificer: who abolishing Leuies Office, taketh Leuies place. And as in Iacobs sonnes, not the first was best, nor the second, but the third better, and Iudah the fourth best: so, Peter most mis­sed, and needed most comfort: and Andrew found the Rocke before him: and Iames sacrificed him self (not at Compostella, but) vnder Herod: and Iohn passeth all they both of Iudah: & Christ now changeth places, as ending sacrifice: that Leui shal teach of an eternall sacrificer. So, the Carbuncle is in the third Place.

The Smaragde.

The Rainebow of Couenant, Isa. 54. and Gen. 9. Like the [Page 325] Smaragde, is about Gods throne: to speake of the Couenant and Kingdome: therefore it is next Christ.

Of the Sardonix.

Sabalon should be next, by order of matter: and Sardonix his Iahalom, Exod. 28. a terme so applied by S. Iohn. In Plato Phoed. Sardius, and laspis, and Sardonix, are vsed to represent high ioy, for the iust in Haides: therefore Sardonix is of high price. Elon was a Iudge of Zabulon: and in the land of Zabu­lon the calling of Disciples began. And as Zebed in Leahs tongue, for societie, to be from her husband sure: so Zebedae­us, had the terme in his name: the father of Iames & Iohn.

Of the Sardius.

Ruben deserued much pitie. For he would haue saued Io­sephs life: and he was a frontier against the enimies: & there­fore his Sardius, a war color, was in Gods glorie defending his Church: ch. 4. and hath his place before any of the hand­maides S.

Of the Chrisolite.

Lea, pronounced her selfe happy, when her maide bare Aser. and God gaue him an happy soile, to haue the sea, and other tribes, as barres and lockes to him: and continuall strength, and oliue woodes: and much good, Deut. 33. And whē Ezekiel telleth the King of Tyrus, by termes frō the tribes stones, what dignitie he had in old societie, with Dauid and Salomon in Israell: he reckoneth all Leahs six, and Rachels two: But none of the handmaids, sauing Aser, bordered next him: [Page 326] and fellow to the sea with him. He had no iudge all his dayes: but gracious Anna, Luc. 2. 37 that kept her a widow about 84. yeares: praying and fasting at the Temple, & prophecying of Christ: and teaching from Dan. 9. 457. yeares after the returne: that, that yeare Christ must be borne: and, seeing God face to face. The daughter of Phannel, seeing God face to face, being of the happy Tribe of Aser, sheweth the Sonne of God, to all that looked for Redemption in Israel. Therefore, though of the last borne of the handmaides sonnes, for this Godlinesse hath the seauenth Place.

Of the Beryll.

Ioseph that bare all, is now bare of glorie. His Beryll bare all the Patriarches: aequall in Letters, as Gods prouidence did cast them, 25. in one Beryll, and 25. in another. Thus May­moni doth cast them, in Celi Mikdas Perek 9.

Thus Gods care, doth teach what a precious thing, beliefe in Christ is: that, for Abrahams faith he should so play with Ia­cob, for his mariages: for the wiues aemulation for Children: for wisedome to giue names to them: as their lot should fall out, and time of their birth: that Iacob should blesse them according lie. Now Ioseph bare sway about 600. yeares: But too long dignitie, bred pride to con­temne all hope in Christ: that Ioseph bare not vp, but bare away the Tribes. The wisedome of God, who knoweth how [Page 327] the Angels despised his counsell, and Christ, and perished for euer: doth shew matter, (small to a carnall minde) wisedome to astonish Angell: that euery worde of this booke, should haue a mysterie. These defendours of the people, came of Io­seph: King Iosuah, Deborah, Gedeon, Abimelech, Ieptha, Abdon, halfe the tribe of Manasseh in Iair, with Reuben, & Gad in Sauls dayes. But Ieroboam the eight, did marr all. So manifold, and vnsearchable is the wisedome of God. The Iewes, seeing Io­seph gone for Ieroboam: might feare, lest Iuda should fall more for killing of Christ: that now, only Saint Pauls Bishopricke of the West is best, in Christianitie: & he foretold how Rome would deceiue, and bad them not to be proud, but feare: and not ouerrule the ciuill officer; but be subiect: all this is vaine; to many. Iosephs Beryll, the glorie of Paradise is now abiect.

Of the Topaz.

Simeon hath the ninth place, to be very base, yet afore ma­nie of the handmaides children.

Of the Chrysophrase.

The Chrysophrase is a white Achate, with a golden lace, and part greene. Achate simply is in Exod. 28. for Nephtaly: Iohn giueth the trimmest of Achates, as God shewed him: And Nephtali, is set before Dan: because Dan first fell away.

Of the Hyacinth.

Leshem, was Dan his stone: and in notation it is, Folow God: and in the partition of the lande: Leshem, the Towne was giuen to Dan, as prophecied in the name of his stone. [Page 328] though it were farre from the other soile of his, where Sam­son dwelt. Iarchi vpō Iud. 18. from the Thal. Semel is an idole. Alpha and [...]mega, gaue him war­ning that he turned not the Letters. But none can stand lon­ger than God stayed him. Ionathan the some of Manasses of Gerson, of Moses (who would thinke it) he and his house were Priests to the idole, till the remouing of the glorie from Ephraim: and Ieroboam (regarding not that) set vp a Calfe in Dan. The Antichrist, by imitation of idoles, is Dans childe. Barbarous Rome cannot auoid that, but by a ridiculous di­stinction, of Idole and Image.

Of Gads Amethyst.

God, of ordinarie course, should folow Dan, and Aser, the yonger, being set before him; for Anna the daughter of Phanuel.

Thus, Iohn comforteth the 12. tribes in their owne veine of speach, calling all their stories of 1700. yeeres, often reuol­ued in the same desert, to shew the Constancie of God: to encourage the 12. tribes, not to be amazed, that Rome hath crucified Christ, and destroyed the lowe Ierusalem: but to know, that it also shall be destroyed: after vnwilling furthe­ring of the Gospell by martyring: and when ease and wealth bringeth blindnesse, and error: it shall vnder praetense of ho­linesse, and by persequution cause more study of Law, then all former ages had. The Iewes soone would climme into the mountaine of Tab [...]r in minde: to acknowledge this descri­ption, to be all from the Prophets: and most easie to vnder­stand. And, this, cutteth off all Iudaisme, which the Rabbins haue to this houre: who from Ezekiel, 40. looke still for a returne to Canaan. But against that, S. Peter told them, that [Page 329] euery Prophecie of Scripture, is not to bee expounded pro­perlie.

The wordes of the holy Apostles, open the way into the Citie, and the spirit of God spake in them, and no one could be aboue the other, but euery one stood a foundation vpon the Rocke. By them which haue written, we know that the others had wordes also as pearles. When the Pope buried the stile of the Apostles, and brought in Romes tongue: and neither that pure: then the pearles lost their gaynesse.

The open lawes are agreeable to the soules frame in iudg­ment, from God: and rules of faith bee cleere. Rome hath scant one rule of either. But their lawes crosse commune rea­son: and their speaches of faith be either false, or litigious.

Earthly buildings profit not: as all S. Stephens oration tel­leth: and the faithlesse Iew Izhak Ben. Arama, Port. 52. shew­ing, how the Tabernacle thrise described, and set vp; did litle helpe, they presently misbelieuing. And Salomons Temple after his death, was robbed by Shisak King of Egypt: and re­jected of the tenne Tribes. And this (as the Iew confesseth) to shew, that God rested in CHRIST, a goodlier Temple, the heauen and the earth: whose tēple, when it should be once [Page 330] pull'd downe, he would raise it vp the third day. Moyses Law; ye shall stand in reuerence of my Tabernacle: tooke effect for punish­ment in Ephraim, for Elies sonnes defiling of women, wai­ting there; that God foresooke his Tabernacle in Shiloh: and Ephraim fell in the day of battel, 34000. 1. Sam. chap. 4. and Psal. 78. Nabuchadnezar that destroyed the Temple: was so many yeeres like a beast, as the Temple was in building. And his Babell, for the holy Temple, was destroyed. The carnall Iewes, vrged Moyses Law, against Christ, as to death: That he said, destroy this Temple: and I will build it againe in three dayes. He spake of his owne Temple. For which, the Law of Moses was made: and the Tabernacle, and the frame of the world: and because they stood not in reuerence of his Temple, hee destroyed them. By the former Law, as they martyred S. Ste­phen: for saying, Iesus of Nazareth would destroy the Temple. And they meant as much, for S. Paul, for speaking & teaching against the Temple: and they thought he had brought Tro­phimus a grecian of Ephesus into the Temple: and so polluted it. But the true Temple they saw not: till theirs was destroy­ed. And here Iohn expoundeth Moses: That God, the Lord of hostes, (the Angels, and goodly frame of the world) That CHRIST in whom all fullnesse it selfe dwelleth, is the Temple. And they that crucifie a picture, as his, making him vile: or worship a piece of bread, as his body, being a moc­kage to Angells and men, shall finde no place in Ierusalem. The Temple of the Lambe must be vsed as hee teacheth. It sitteth in shining light in heauen, and may not be made base in this darke ayer, by our foolish inuentions: his owne com­manded works, as Salomons Temple, cannot conteine God. 1. King. 8. & Act. 7. & Esai. 66. This one rule; ouerthroweth all Talmudiques by the Prophets: whose words they reuerēce.

A plaine conclusion, from Esai. 60. and 51. and Ezeck 47. of the Gentiles Ierusalem.

Isai. 60. Arise be lightned, for thy light is come, and the light of the ETERNAL riseth ouer thee. Ephes. 4. He saith, arise thou that slee­pest, and stand vp from the dead, and Christ shall shine to thee. Many Rabbines, as S. Paul, draw Esaies words to Christ: and when Iohn wrote, 144000. Iewes faithfull would so take it. Isai. 60. The Sun shalbe no more thy light on the day, and the bright­nesse of the Moone, shall not giue light vnto thee: But the ETER­NAL shalbe thy continuall light: and thy GOD shall bee thy honor. Thy Sun shall no more sett: and thy moone shall not be hid: for the Eternall will be thy continuall light: and the dayes of thy mourning shall be gone: worldly ioy shall not bee thy comfort, but the ioy of God. As Iohn, banished into Patmos, hath in one day, the Lordes day, more ioy then all the world is worth: when darkenesse couered Caesares, and obscuritie, nations: But God shined ouer him, and the glory of Christ was seene to him, to shew him in wildernesse the state of the Church. If he had not beene banished from Ephesus, he should not haue had these visiones. But now his comfort is the greater. As one, farre from his Countrey, may study more in six yeeres, then in 12. among much acquaintance at home, and be lesse grieued from quarrelling of the wicked.

Now Iohn applying Esai vnto the LAMBE, sheweth that all his comfortes cary vnto Christ. Act. 2 20 And all the Prophets doe the same: so this booke teacheth all the Myriades of Iewes [Page 332] that belieued, to expound all the Bible. So doe S. Pauls Epi­stles, expounding all the Law and Prophetes how they speak of Christ. Isai. 61. 1. And the chap. 61. ver. 1. is plainly by our L. Luc. 4. of him selfe.

Isai 60. And nations shall walke in thy light: and Kings in thy brightnesse, that ariseth to thee (And her gates shall not bee shut in the day, for night is not there) that they may bring the glory & ho­nor of nations vnto her. And they shall open thy gates continuallie, day and night: they shall not be shut, that men may bring vnto thee the wealth of nations: also their Kings shall be brought. Thus God comforteth the xij. Tribes, from their knowen prophecies, to goe forward to winne at the last so many as would furnish a Citie: Fifteene hundred miles square, in two thousand year. Though the ten Tribes were scattred, yet Hosea telleth them that as HE raiseth vp the dead, so he can call them backe: & Cyrus called them from 120. nations vpon his owne charges: and some of all Israel, returned to haue hope in Christ: at 490. yeares, by holy Daniel. And from all nations, some were at Ierusalem the last yeare: and men, 120. receiued spirit to be sufficient to teach all nations, & many thousandes were tur­ned: and of them euery one would turne many thousand. And Iohn stirreth vp their hope.

Prophane infidels, vncleane in soule: and lying in iudge­ments, [Page 333] as all Papistes bee; and old heathen, estranged from Christ, are not of this: but they whom Christ hath chosen, called, and sanctified. This matter is eloquently expressed, by Manasses-saw-martyr, chap 52. Arise, arise, put on thy glo­rie, put on thy trimme apparell, Ierusalem the holy Citie; for no vn­circumcised and vncleane, shall come any more vnto thee.

This sheweth, that they who be truely of the Church, haue their minde brauely clothed: and will haue none pro­fane of their companie, nor auctores of vntrueth; vnfit for the Carbuncle walles of Ierusalem: as the Apocrypha lies are with the Bible: a meere leprous sorte, whereby Papistes terme all the Bible lies: yet they that can not read one word of the Law, as a professor should; will fight to keepe those wicked bookes with the holy: and fight to hinder expla­ning of both Testaments, in Saint Iohns Carbuncle veine: and in Pauls Iaspers. As none can be saued, vnlesse hee be borne againe of water, Iohn. 3 Isai, chapter 55. so puddles of filthy pooles, will marre those waters. It is marueile, that any dare chirpe, to hinder the light of Gods worde: seeing God is able and readie to reuenge. The Pope putteth the wicked fable of Tobie, in the heart of the holy Bible. But it had beene bet­ter, a milstone had beene hanged about his necke: and that he had beene cast into the mayne Sea. It is better to bee a dore-keeper in the holy Ierusalem, then in Emperors Palaces in such mixture, to the pure waters of Gods worde. Iohn and Ezechiel shalbe iudge.

An exposition followeth heere, Chap. 22.

[Page 336] They that were cursed, are healed by the waters of repen­tance, and by the leaues of the tree of life: and their seruice to God only, and sight of his fauor, is meat and drinke to them: and they haue Gods marke in forehead: as Papistes haue theirs: They Gods worde, and Baptisme, and breaking of bread: Papist prayers to saintes and images: and profaner theirs.

They who know God in Christ, shall not bee to fearch Philosophi, for better happinesse, in natiue studie: nor Iewes, Talmudique studie, wherein they aduenture their soule. But seeing Christ, they see all: and reigne with Christ, first heere, and shall reigne for euer.

The Epilogue.
The Angells speach.

Because this booke applieth all the Prophets vnto Christ, and taketh away all couering from their meaning: he calleth the Lord, the God of the holy Prophetes. This conuicteth all to be godlesse, who contemne to know the Prophetes: and to make them plaine by Iohn.

How the Reuelation would force any Iew or Gentile of learning, without rancor, to yeeld vnto faith.

First the learned stile of Iohn should be shewed: and infi­nite fulnesse of eyes: howe euery phrase from first to last, is couched with circumspection admirable: for common Greeke: for readinesse in expressing the 70. for ouermatching Talmudiques in their kinde: and prouing the Gospel by their grant: and visi­ons passing mans wit: expressing plaine matter, from 2. Thes. 2. by all plainesse and maiestie, that heauen can affoord. This beeing granted the sequel foloweth.

The sequel, by any Iewes grant.

When the visions are seene to passe the wit of men: as Esai. chap. 60. as Ezekiels, as Daniels, and Zacharies, and all drawn to Christ, with a commentary from God: Iohn being a sim­ple fisher, and in transe: no Iew nor Gentile could denie, but that this booke hath Gods authoritie: and expoundeth it selfe: and sheweth how all the old Test. speaketh of Christ.

A Digression to Iewes desire, to know the proofe of the New Test. by the Law.

Twentie yeeres ago, I disputed in Francfurt Synagogue, with a Rabbin, the Iewes chosen for skill: with this promise, that I would make him confesse that Moyses draweth vnto Christ, or speake against his conscience: and we both agreed: to call God to strike him presently, that spake vntruely: I re­quiring nothing of him, but that which I well knew he per­ceived: [Page 338] and might iudge all past denyall. He was content and neuer crossed mee: But desired a large treatise: And ten yer. agoe at Basill, requested a full treatise: and all the New Test. translated in such Hebrew as I spake to him: and the Apoca­lyps, applied in order of bookes to all the old Test. Also hee moued the Iewes of Germanie, to request the same: who haue made him their Orator (they of Hanau) that if hee yeeld, they all will. And the Iewes of Wormes, and Mentz: beeing com­manded by the Bishops to read my Books, said that they could deny nothing: But requested Moyses & the Prophets, opened at large: to full measure of their 613. Lawes, shewing which stand still for all nations and ages: and which were giuen as vnto children, to be remoued in riper knowledge. The Rab­bi, my friend, chiefe requester of Catechese, & their Orator is called Rabbi Eliah. Why nowe I accomplish not request, I will tell: omitting their particular iniuries: because when all this age is dead: this description of Ierusalem may stand.

The greatnesse of the Iewes request, in due articles.

1. The translating of the New Testament into Ebrewe, should haue with it a Dictionary of foure Dialectes: and I should haue many Scribes learned, who by direction, may helpe me much to speed.

2. Faire Copiers of my translation, and learned Printers will require States helpe.

3. A treatise of MESSIAS, from Gen. 3. to the end of Malachi from all Rabbins, of whom often I neede but line out, what I would haue copied: that would require much money for learned Scribes.

4. The comparison of all Moses 613. making a commen­tary [Page 339] from the New Testament vpon them: and a table from them to the New Test. this will bee of greater paynes, then my goodly recompense can heartely take in hande.

5. Iewes request me to require our owne side, first to yeeld to mee: which I could make them doe: or refuse with shame enough. But that I cannot force superiors to iustice.

6. To these positions, I must require consent: that the text of both Test, is pure: that of the tongue, the enemies may best be made iudges; to their ouerthrow, and our victo­rie. For all speaches hard in the New Test. to vs, are easie to them. That for gouernement of the Church (to make many learned in the Law) they and the Apostle haue yet to eye­sight the same rules.

7. As the Iewes grant all that I haue yet printed in Ebrew; I would request Princes to force their Scholars: to yeeld from their crossing of their owne Gospell: or to combat with me brieflie.

8. Because vnlearned wightes, shall not prate against any thing; but that many nations may iudge: I would haue abi­litie for helpers, to turne all that I doe, into other tongues many.

Princes helping in this, I would hasten the workes, and till then, I leaue all hinderers, as murtherers of soules, out of Ierusalem the holy Citie.

The speach of Christ.

Behold I come quickly, &c. vnto, &c. The grace of our Lord Iesus Christ bee with you all, Amen. Chap. 1. 23. needed no com­ment: nor the chap. 18. nor this Epilogue. Therefore I may not with idle wordes weary the Reader.