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earth_n	heaven_n	lord_n	word_n	16,216	5	4.2023	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73571	Our Lordes famile and many other poinctes depending upon it opened against a Iew, Rabbi David Farar: who disputed many houres, with hope to overthrow the gospel, opened in Ebrew explication of Christianitie; that instructed, Rabbi Abraham Ruben. With a Greke epistle to the Geneveans. By H. Broughton.	Broughton, Hugh, 1549-1612.	1608 (1608)	STC 3875; ESTC S123739	56,550	99

Greke fathers enemies for frendes offering help In that lerned paines fortifying Geneva L. W. doeth confute DD. B. B. Purgatorie Limbum And vvith Abrahams story Children learne Abrahams religion for the trinity Incarnation resurrection Paradise hence receauing the faithfull as hoat fyer the vvicked not to be vvaving vvith every vvind of Hellish Diuinity The notation of Abraham is an high father of many nationes handled Rom. 4. from Genesis Ch. 17. Of Isaac Abraham after the flesh begate Ismael vvhence came the vncleane spirit of Machmad that nation the poyson of the vvorld Yet Isaac though conceaued in sin as others vvas quickened vvith Christ and raised placed in heauen vvith him vvho being vvilling to die knevv that he should be raised vp again Faith vvas in him the stay of thinges hoped for tryer out of thinges not sene In Isaac shall Abrahams sede be called But Esavv of Isaac cast off God a profane man vvho sold his birthright for a mess of Pottage Isaaks name is laughter or gladnes the Ioy of the vvorld Iacob in name is a supplanter as Esavv complaineth he tvvise supplanted him Gen. 28. He shevved most plainly his hope for riches in Christ his Kingdom vvhen he requested no more but diet clothing gen 28. Iob Paul teach all to folovv him Iob. 3. 1. Tim. 6. Yea and this Epigramme diuine from one prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naked came I vnto the vvorld naked go I into the earth vvhat labour I in vaine seing a naked ●nd Iacob savv a lather reaching from the earth to heauen God vvas in the top of it Angels ascended descended by it He knevv that Christ vvas the Sonne of God that Angels should ascend descend vpon the sonne of man yf Herod had knovven so much he had not sought to kill the lateborne King of the Ievves The Trinity Iacob knevv nameth one the same Angel that vvrestled vvith him the Angel that vvold bless Ioseph the God of Bethel And he taught his tvvelue Sonnes not to say vvho can go vp to heauen to bring Christ dovvne or vvho can go dovvne into the depe of the earth to bring Christ from the dead but to beleue that the God of Bethel vvold come man of him of Iuda that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul Rom. 4. translateth Es 53 after the 70 vvold pour his soule to death be recovered from death as Isaac in type go from the cross to the father that all the faithfull should so do as the nevv Testament teacheth continually That Isaac Ben Arama after old Siphri might be ashamed to say our Gospel beleued that ether the Prophets or old iust or our Lord euer vvent to Hell The Church never beleued that But the Deuels here triumph over such teachers God left his vvord sure teacheth nothing in corners And they are gods hated for Lerning that dreame of proving rules of faith from corners The Patriarches rested in the incarnatiō resurrectiō And our Crede Goeth no further for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any passage vp dovvn Ether term is cōmon for journeys in al autours all Kind of vvriters speak so Haides most be told incessantly to Babes that it is heauen in the light part for the Godly as in the dark part hell for the vvicked The dull vnthankfull vvightes that raue against this shall see Isaak Iacob in Abrahams bosom in Haides but in their course they hast vp to Gehennia Of Iudah his brethren The tvvelue Patriarkes might haue taught Herod of what nature the Kingdome of Christ vvas Ruben savv nothing here but Sorovv Yet he liueth Eternally passed from death to life Symeon Levy heard of a curse vpon their trespas Iudahs confession of fault by sham● found glory that none but such a Iudah shall haue praise of God and as Iohn the fourth vvas dearest to Christ so he to Iacob most glorious All the rest had theyr sorovves for Ioseph vvhen some sayd come let vs kill him as the Scribes of Christ Beniamin became Ben-ony a sonne of Sorovv For losse of his brother printed his sorovv in his sonnes name in Ros Bicrj Gall biternes haue I for my Elder brother Iosep vvas among his brethren sold for Sicles by Iudas aduise to saue his life bus Christ by Iudas to losse of life Ioseph in durance betvvixt tvvo told the one of salvation the other of death so Christ told the one in durance with him that on the right hand of ioy left the railer to perish with the scribes the other rauers that set their mouth against heauen Briefly all the Patriarkes were bishops for their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing all care to teach theyrs frō their fathers spech what Sem or Melchi-sedek lerned of Mathusala taught of Adam of the holy trinity hovv Christ by death should vanquish him that had the power of death They wold not misse to Catechize their sonnes in these poinctes how our Lord should come of Iuda the king of glory the eternal the framer of the world of that poor shepheard to be a man to haue his tabernakel in vs to loke throvv the vvindowes within our wall They did fede vpon his flesh blood comforted in sorow by this hope As Ioseph gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede his brethren So all good Math. 25. giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede theyr families soules In one vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never vsed afore but in Ioseph vvith the 70. our Lord his gracious tongue calleth vs to the Patriarkes story to look to heauen not vnto Thalmudiques Kingdome in the earth that God cursed S. Mathevv requireth so much to be consydered in these Patriarkes to marke by induction through them all the nature of the Kingdome of heauen And for that vse they are so particularly set dovvne Othervvise their pedegree vvas vvel knovven from other places But Christ vvold haue vs to mark that these vvere the sonnes of Adam in vvhom the Eternall vvisdome delited Of Phares Midras Rabba noteh vpon Genesis hovv God playd delitefully vvith these sonnes of Adam Iacob vvas busied in mourning for Ioseph as being dead Ioseph vvas busied in his afflictiones the other Patriarches vvere busied in theyr mariages the blessed God vvas in disposing counsel hovv Messias should come of Thamar of Thamar a Chananean of Thamar Iudas daughter in lavv of Thamar by Iudah Again Phares striving to be borne before Zara vvho first stredched out his hand hath his name of violence shevving at his byrth that he vvold lay strong hand vpon the Kindome of heauen is a patren for all as Iacob to striue for the Kingdome from yong yeres Of Ezron Fzron is by interpretation the midde of Ioy as Eron vvas borne at Iacobs going to Egypt 215 after the promess 215.

shevv hovv Iudah honored the old Ioseph vvho bare in his Beryll all tribes names next Levi Symeon Iuda but once But no name of inferior Patriark no Ruben no Isachar no Zabulon no Beniamin the house vvold kepe the dignity 9. Some in notation haue singular great vse to shevv the ende of Salomons house the hope of Nathan to come i● lieu of it as Melch-j the King is mine Ner-j The light Candle or King is mine So they svvare 2. sam 21. 17. to Dauid Thou shalt go no more to vvar for thou shalt not put out the Ner light or Candel of Israel The holy humble Dauid geveth God that name in his psalme 2. Sam. 22. 29. For thou Eternal art my candle the Eternal vvill lighten my darkenesse So Ner-j beareth a name for the throne of Dauid that shall continue for euer 10. Melch-j the King is myne this name tendeth to the same mark plainly properly shevving the belefe to Sophony Dauid knevv from Moses by Spirit of prophecy no lesse then Moses that his house wold not be vpright with God But one should rule man perfectly iust ruling in the feare of God 2 Sa. 23. There the lerned chaldy Ionathan thus expoundeth Dauids vvordes The mighty of Israel promised to place me a King vvhich is Christ vvho shall rule in the feare of God But Salomons house vvold be in many very bad as thornes to be thrust avvay to be brent in their place Salomons brother Nathā marked vvold not neglect the spech of Dauid against Salomons house the old Nathans prophecie concerninge the yonge Nathans Sonne And the Ebrevv tongue shevveth in the names of Nathans posterity their hope expectation of great glory Here Academiq studies come far short bestovving many yeres in humane vvorkes takinge no time to the holy tongue vvhich in the very names of stately personages conteyneth all the marrovv of the holy story An for so much to knovv the simple vvordes for termes touching man in Adams tongue one vveke vvith good direction vvold furnish any sage mind sufficiently And all should geue so much honour to our redemer as to serch to the bottome all that could be serched for his fathers after the flesh We may be sure that all the sage vvisdome that could be in names should appeare in his familie to ordein strength out of the mouthes of Babes sucklinges aginst the enemy that vvold deny our Lords genelogie The Ievves all but the hand laborers brought vp their Maim●ny in Thalmud Thorah children from seauen to fourtene in lerning the plain tongue all their time for some fevv hovvres vvekely not minding gaines therby but the delite to knovv God And such haue bene to heathen the Salvation of our state And assemblies of such sagely opening scripture vvold much edifie And vvher the King is lerned fevv yeres vvold frame vniversities to that course to make thousandes of sound skill in the Bibles tongues matter So vve should mark vveighty matters closly contrined in fevv vvordes Sophonyes castinge off Salomons saing This shall come to passe In that day I vvill make a riddance of the Princes of the Kinges Sonnes In the dayes of Iosias Sophonie spake this ch 1. 8. Now the Sonnes of Iosias were Iohn the first begoten in Kinges phrase othervvise yonger then ●oakim tvvo yeres but reigning first he is first sonne of the Kindome Next is Ioakim properly the Eldest next Sedekias who reigning after his brothers sonne is called in Kinges phrase Iechonias son Novv of these Iohn or Ioachas was sone caryed to Egypt died in prison vnlamented Ier 22. Ioakim vvas caried for Babel 2. k. 25. died by the vvay vvas cast avvay vnburied to the buriall of an asse as he brent Ieremies Lamentationes Sedekias had in the ende his eyes pulled out for rebellion against the King of Babel his children vvere Killed before his face 2. k. 25. vvhen the high sacrificer Saraias father to Ezra vvas killed That story of Saraias death-time vvill serve anone to great vse for Dan. 9. 10 Of Iechonias God svvare that he should die leaving no child alive behind him vvherefore it vvere flat Atheisme to prate that he naturally became Father to Salathiel Though S. Luke had never left vs Salathiels family Vp to Nathā vvhole brother to Salomon to shevv that Salatiel vvas of another familie Gods oth should make vs beleeue that vvithout any further recorde Ier. 22. So God made a riddance of the Ammonean race of Iorams And vve are closly vvarned of that in the names Ner-i Melch-i comparing them vvith Sophonies Prophecy and the Kings story shevving the truth of the Prophecie That Nathan his house loked for the Eternal kingdomes prerogative They vvho vvill nor build such Gold from the most kingly familie had great neede of Colyrion to annointe their eies 11 Of Salathiel vve must consider manie poincts beginning in Name Samuel Salathiel are both one Anna the mother called his name Samuel because of God Saalti I have prayed to haue him Novv Samuel vvas borne at the removing of the glory from Sylo Ephraim of Iosephs house vnto Iuda our Lord his Tribe So vvas Salathiel borne at the fall end of Salomons race at the remouing of the glory vnto Nathan that Nathan the Prophet might be called into mind for old Samuel vvho taught of Christ his true kingdome 12 Compare the contrarie Prophecies of Iechonias Sal. Prophecie of Iechonias As I live saith the Eternal yf Chonias the son of Ioakim King of Iudah vvere a signet upon my right hand I vvold pluck thee thence O earth earth earth heare the vvord of the Lord vvrite ye this man Conias childles a man that shal not prosper in all his dayes for none shall grovv from his sede to sit vpon the throne of David or to beare rule anie more in Iuda Thus all may see a plain end of Salomons house and hovv dangerously those Doctors be deceaved vvho bring Christ from Iechonias They are litle better vvho take in hand to teach and make not this plain to the simplest The Bishop of our soules vvil hate such blind contemners Of Zorobabel Agg. 2. Thus Aggai sealeth his Prophecy In that day saith the Eternal of hostes I vvill take thee Zorobabel son of Salathiel I vvill make thee as a signe● for thee have I chosen saith the An heauenly translatiō of the title Ps 22. Eternal of hostes This conclusion of Aggai compared vvith Gods oth against Iechonias should have stayed vs from conspiring vvith the dogges that despised Aieleth ha Sachar Ps 22 The morning star as our Lord Ap. 3. and 22. kimchi there translate the Ebr. He hath not yet davvned to such Doctors Of zacharie teaching hovv zorobabel cometh of Nathan chap. 10. 12. Thus zacharie joineth to Aggei In that day the Land shall lament ech familie apart the familie of David apart their vviues apart the

that in the name of Christ all knee shall bovv of them in Heauen or Angels of them on earth or the living here or the lodged in the earth of the dvvellers in heaven or men liuing no doubt can arise The Thalmudiques celebrate infinitely the high familie and the Lavv familie and to their maner S Paul speaketh So because the Psalme 22 entitled the morning starre as D. Kimchi most lernedl●e expounds the Hebrevv title in Ail doth speake of the morning starre the auctour of resurrection S. Paul in the ●ame argument vvold heavenlie touch the phrase The phrase vvent thus Before him all that descend into the dust shall bovv the knee And none other can quicken his soule Before he had said all the endes of the earth shall vvorship him And the Angels are knovven for their vvorship Ps 97 Eb 1 So S Paul speak●th no nevv matter but speaketh of the dead as the Psalme and Esa 26 19 of them that dvvell in the dust vvho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by a short spech from the bodie are vvholy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dvv●llers in the earth as in the heate in Homer cited by B. vvinton Esays spech for this place must be remembred Thy dead shal be made aliue my carcases shal arise Avvak reioiee yea that slepe in the dust Novv as the Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the men dead or in heathen Phrase the comon Haides as Nazian speake●h vpon Coheleth 3. vvhose vvordes I cited hov● ther the faithful rest in ioy as heathen vvold speake And therin he expoundeth the other tvvo fathers saing that our Lord vvent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyril of Alexandria is evident vpon the psalmes to meane that all the holy vvent hence to Kingly tabernacles And Nazianzen being as one soule vvith Basil vvold meane in this comon place as Basil meant vvho teacheth vpon ps 15. that Dauid the old iust vvent hence to Gods holy hill as Mamony tract Poenit in the end bringeth the Ievves comon opinion he vvas ●he conningest in the Ievves affaires of all that euer they had Moses Mamonides that Ben Arama vvriteth of him the comon saing Frō Moyses to Moyses no●e like to Moyses And this great Egle as they terme him serching all the termes that in the Hebrevv touched Gehēna yet durst not bring scheol for any The citers o of Midrash●th speaking to memory of phrases as one c●te●s Midras Tillin for le Sheola ad Scheol vsque that Scheol is ther Gehenna such in fevv vvords may shevv great vnskilfulnes in Rabbique studies And this m●ch for Grekes against Ben Arama from those Grekes by vvhich the lerned father B. Th. vvinton proueth most soundly for Geneva that vvhich he affirmed soundly That our Lord vvent hence to Paradise And no Ievv ever d●rst say that any old Christian thought of a ●ourney from Paradise to Gehenna or of going to Haides after the body vvas buried Lesse thought of triumphing ther over Devels or that Deuels are yet tormented ●here Of an other Iudaique poinct A Ievv of Amsteldam named Rabbi Dauid Farar a revolted Christian as of late I have ben informed and as it semeth for he is readie in our I a●in scholmen and a great sercher of aduantages by our ouersightes vvas savvvd in hart vvhen he savv my Ebrevv Catechisme for R. Abr. Ruben wherin Nathans Prophecie to Dauid vvas deriued from Dauid not by Salomon vvhose house Ammonean Achabeam came to r●ine but by Nathan Salomons brother 1 Chron. 3. 5 vvo vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father in the flesh to the Sonne Eternall vvho then vvas in his loines This ouerthrevv all Ievves hope vvich upon Ecclesiastes I shevved to be a spiders vvebd He vvas further greueth vvhen I gaue him my Latin Concent vvherin he savv S. Mathevv not a Publican but a most eloquent Lavvier vvho in Kinges spech maketh the successour Sōne though the predecessour died vvithout children as Achab is Sonne to Baasa no kind to him 1 K. 20 and Sedekias Sonne to his brothers son yonger three yeres then himselfes So Salathiel the heire exceding far off vvas sonne in Lavviers phrase as Iulian to Romulus in Caesarib This greued the scholeman Ievv For he thought a longe time to haue vvon the spurres here to proue that our Gospel could not be of God vvher Salathiel Zorobabel should haue Fathers up to Salomon by Iechonias up to Nathan by Ne●i and Melchi and he vvas sure to oue●throvv the Gospel against all that graunte that Iechonias had naturallie children For they vvho here faile bring ruine to the narration In the which if anie lie or falshood be found all the hope of life is gone Our traitours vvil not marke that but the enemies doe observe it and dravv revolters The heaven might be astonished hovv the Doctours of the Lavv could be blind on Ieremie 22 all savv that Gods decree passeth absolutelie upon Iechonias that he should die childlesse Maimonie saw that tom 1. tract Poenit. as in a common place to all consent Ialcut noteth Gods oths passed which Moses repentance could not call back being passed all note this Yet the Ievv seing my resistance and the Dutch of his mind desired that I vvold giue him leaue to reply on me an vvhole af●er none in open audience I vvas content the place vvas appointed a Great colledge hall vvas appointed many vvillingly met I gaue him the vpper end of a long table and I took the nether and vvrote all his reply that non should giue fal●e report experience taught me that For vvher I once defended the Greke Act. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 af●er a sort 450 yeres to be pure in letter against Rhemists rejecting the Greke and folovving the Latin vvherby Pope or vve lost the ground and vvere vvicked in our foundations an ungrateful Libeller brutish for vvant of lerning cauterized for consciēce vvold be winning the whetston writting that I defended the lxx whom all learned these 1300 yeres knevv to haue i●finite milliones of faultes and I who made a nevv Greke translation should be thought to knovv so much so well as another and no wit could tell to what conclusion Papistes and I should theri● striue But wher our side graunted the Pope that ether the N. Testament was corrupt or Dauid neuer borne wherbie Pope and Iew fell the Gospell I de●ended that wee had a pure N. Testament and the Remistes modestlie told that none of their spake ill of me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucianes or Iulianes In memorie of this I wrote the ●ewes argumentes and still made him wearie by plaine aunsweares and to flee t●still then he touched other poinctes a● Daniels Image in E●sebius meaning worse then Iudaique and Daniels seauens in the Thalmudique meaning and priuatelie since the text of the N. Testament Wherin if I haue no more thankes then of the libeller for the yeres of the Iudges my