Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	holy_a	praise_v	2,203	5	9.2962	5	false

Text snippets containing the quad

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

ancient they called it the first moneth of festiuity But now it is the seauen moneth Thus Dauid Kimchj doth expound him Aethanim or strength is the month wherin they gathered the fructs encrease of the earth to theyr houses For that cause it is called the feast of gathering frutes So Aethanim meaneth strength fructes entrease of the earth be the life of a man And some of our doctoures expound Aethanim the moneth in which the fathers were borne The stay Aethanim of the world as the spech Mich. 7. 2. Heare ye mounta●ies ye strong foundationes of the earth Others call it Aetha●im from the strength of the lawes that are geuen for this moneth ●●th feastes lawes So Ralbag sayth I think it called the moneth Athanim for the feastes the strong teaching iustice which ●re in this moneth This for Ralbag The first day had the trumpets the tenth expiation the fiftenth the feast of tabernacles for eight dayes And Ionathans wordes cited of me afore be thus expounded of Camchj Before the time that Israel came from Aegypt Tisri or Aethanim was the first moneth For in Tisri the world was made And by reason that the Children of Israel came from Aegypt in Nisan it became the head of monethes Tisri became the seauenth For so the blessed God sayd vnto them This moneth shal be vnto you the first of monethes To you by reason that to the rest of the world it is not first For Tisri is the first And this much for the moneth So Iohn Baptist well might begin the first day assemble vnto him much People fourtene dayes And our I ord come to him the fiftenth day when they had lerned of the stronger then the Baptist who wold baptize with the holy Ghost with fyer So the four Evangelist●s Celebrating the Baptisme celebrat the birth which was the same day 29. full yeres So as the first Adam the other to Noah came to the world that moneth Christ should come that time was fittest for Caesar to bid men resort to theyr cities most likely that shepheardes wold yet be abroad with theyr ship fittest for men to go into a riuer naked to be Baptized And by Daniels half seauen Iohn brought in Baptisme for heathen as Dauid Salomon only Baptized proselytes Maimony in Asure Bia tract 12 13. And yf his warrant had not bene sure plain from Daniel none might haue com to him for Baptisme So our Lord begining a new yere of his age then shewed the same time of moneth to haue geven vs his coming into the world And the Rabbines in Middras Rabba conclude that Messias shal be borne in Aethanim or Tisrj full of feastes to teach of him And God appointed no feastes for the winter because of the vnseasonablenes of the weather Chrysostome mistaking Iohns fathers story thinking that he ministred not in june but in September began to disgrace the state of the Gospell Hence Turk Iew scoph that we place the byrth where the conception should be and can yeld no reason of our Gospels narrationes which we make most vnlikely to be true And Arias Montanus helpes Chrysostom that Zacharie should be high sacrificer Wheras all Iewes know that the Candelstick Table altar of incense were without dayly gone to by the ordinarie sacrificers Elias four times made the begining of Daniels half seauen might haue taught the Iewes a sure note what Elias Malachj spake off Now the end of all the Evangelistes is in the first moneth towardes leauing the Aegypt of this world at the Pascha And at Pentecost after the law vvas giuen to Moses when the fyerj lavv of the spirit vvas by Iesus geuen So the conception of Iohn vvher men placed his birth falleth to Midsomer birth to the spring Aequinoctial and likevvise the conception of Mary fell most fitly to mydvvinter our Lordes coming into the vvorld to the first moneth after the creation his redemption to the first moneth for redemption from Egypt These matters agree vvith Scripture plain reason But novv the altering of the date vvold to much troble the vvorld It may pass amongest vs as fit for considering a time vvhen vvinter feastes leasure to heare the lavv read hindereth none vvorkes according to the conception very many Lerned men haue cleared the truth of late all are to blame that will folow an old errour here that disturbeth law Gospell Iewes Turkes look on the iust iudge who hath eyes pure that they cannot behold euell will kepe from his heauenly city all that practise lying Of S. Lukes begining S. Luke joyneth the end of the old testament to the begining of the New A most heauenly worke And here note the very names Zacharj Malachj end the spech of God in the old Testament Zacharj Malachj are in the first spech of the Angel Gabriel in the New The Angel Gabriel who did tell of Antiochus Epiphanes for dayes 2300. Generally of Gods hand vpon the Graecianes he tels of the second Elias or Malachj vnto Zacharj an holy man of the birth of Christ whom he him self named Christ Daniel 9. here the time must be considered Euen when the Grecianes were rooted out from vnder the cope of heauen had not the governement of one city in the world but at Romanes taxe in Daniel were vtterly consumed as the former all the Graecianes before they vvere parted the Medes with Persianes the Chaldeanes when the last of all these were consumed then the Angel Gabriel cometh twise to tell the joy of the Kingdome of heauen for Iohn Elias for Christ the most holy Thus so heuenly a ioyning of the old Testament to the New should be celebrated of all that will kepe the commaundement of praising God with vnderstanding And all teachers be wicked that wil be spending time to theyr hearers them selues in matters of this world wher the hearers be so wise as they and not study first the truth of these matters so gracious full of salvation after teach them vnto the world Bishops that wold teach with dexteritie to make all in the the Kingdomes able yf they wold to teach all the world should never be envyed for theyr 200000 lib. per annum But they should be counted most reverend right reverend fathers such Papae as Athanasuis the like in Grecia But ours must alter much before all the lerned nobility vvill think them so referend so learned as some nobles be lower gentry that never came in Pulpit Of S. Iohn begining the Gospel S. Iohn the last beginneth frō before the begining from the Eternall called the word of Thalmudiques infinitely through Moyses as Onkelos nere S. Iohn foloweth them sayng for Iehova sayd the word of Iehova sayd S. Paul sayth they tempted Christ vvher they tempted Iehovah This vvas the main combat vvith

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.

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