A require of agreement to the groundes of divinitie studie wherin great scholers falling, & being caught of Iewes disgrace the Gospel: & trap them to destruction. By H.B.

Of the Epistle to the Ebrewes.

Br. SAinct Paul in the Epistle to the Ebrewes goeth through your Gamaliels learning: still proving that all your Prophetes taught but this, That GOD would make the Sonne heyre of 〈◊〉〈◊〉 whom he made the world, Ps. 2. and Prov. 8. And he maketh his continuall nar∣ration all from testimonies of Scripture that he is the bright∣nes

of glorie, Es. 4. The forme of the Fathers person, Exod. 23. carying about all things with the word of his might Ps. 102 By him selfe hath ransomed our sinnes, Dan. 9. 2•• •••••• Es. 4. and sitteth on the right hand of God in the highese. Be∣ing so much above the Angells as his names shews superior dignitie. He never called any created Angell his sonne 〈…〉〈…〉 Messias doeth he call sonne, Psal 2. Thou art my sonne. This 〈…〉〈…〉 have I begotten thee. And the end of the Psalme telleth▪ ••hat he (of whom that is spoken) is fayrer then men: by the com∣maundement, Kisse the Sonne, least he be angrie: happie are all they that trust in him. And Aben Ezra and Mid••as 〈◊〉〈◊〉 graunt this spoken of Messias, and the high 〈…〉〈…〉. Moreover you all graunt, Psal. 89. to handle Messias ••se•• there is, I wilbe his Father, and he shalbe my Sonne▪ and there he is called Bechor as the chief arising from death▪ never to re∣turne agiane. And D. Kimchi graunteth that Psal. ••7. 〈…〉〈…〉 many last afore, and foure following, to be spoken o〈…〉〈…〉 as. and there this commeth: Let all the Angells of God worship him: your owne tongues shall condemne you, not I. And your owne hart will tell you, that he must bee 〈…〉〈…〉 of whom that should bee spoken. And of the Angells 〈…〉〈…〉 saith: He maketh his Angells windes: and his Ministers 〈…〉〈…〉 fyer. ye graunt this to be spoken of the Angells, that they were created to serve man, with all zeale and speed: and that the rebellion of the Divells came by misliking m•••••• superio∣ritie. Rub. El. In Zohar, and commonly, we holde that ••••d all we holde, that before mans creation, no Angells ••ell▪ for after Mans creation, God saw all that hee made, and it was very good: and our mindes can not once thinke of any other subiect in GOD, (who dwelleth in ter∣rible light) against which the Divell durst spurne. 〈…〉〈…〉

dealeth he but to hurt man: as still shewing that from hatred to man was his fall. Hold not you the same? Br. That Sa∣tan was a murtherer from the beginning: and that he stood not in the trueth: which is Gods will for mans good, as Christ came to witnes to the trueth: this commeth to be his blame: that our sage hold. And no sage mynd will goe a∣bout to finde out higher. And Babell going about to dash Ierusalems hope, is blamed as bent to set his throne above the highest: and so the Bridge-maker of Rome is blamed of Saint Paul: as Antiochus Epiphanes in Daniel, to exalt himselfe a∣bove all that is God: or is worshipped.

And our minde can not imagine how trembling Devills durst in an higher decree then mans good, seeke to check God: terrible to the very holy that are about him. But to trye man, they are made by Gods Decree the God of this world: the army of them: that all may bee condemned that will not beleeve the trueth. So against them the holy An∣gells are to serve the iust. And ye say: The iust man is above the Angells. Say ye not so? Rab. El. Commonly. Br. So no prayer should be made to them, to whom God dwelling in infinite light, giveth charge, not to teach him wisedome, whom to pitie, but with feare to goe about service which he chargeth. Rab. Elias We are of that minde. Though in Machazor we pray to Angells: yet our rule of faith in May∣monides, that hath collected all our Thalmudiques, holdeth: That service to God, is prayer: and as, Him only shalt thou serve: so the Law is: To him only shalt thou pray. This holdeth our Maymonides frō the very ground of al our Thalmudistes. And amongest our most common, Rabbi Menachem sayeth: God forbid that any should pray, but vnto the Eternall our God. Br. So the Eternall Sonne of God sayth: When yee

pray, pray vnto your Father which is in heaven: and we in reformed Churches holde the tayle of he Dragon in con∣demnation, as praying to creatures. The Iesuites in Ant∣werpe, the king of Locustes, Locustes, defending their rebel∣lion herein, be extreemely therein godles, witles, shameles, as in this, that they brauled at writing to them in Greeke: whereas all be to honour α and ω: who was, and is, and wil∣be: the Sonne, the same God with the Father: the author of all tongues. They who will not esteeme the Greeke tongue and Adams infinitely better then any for Divinitie, and honour them so, be shameles atheistes: who thinke that mans barbarous wit can overreach the wisedome of God. The Tongue of Adam which continued in Hebers faith∣full, not in Iocktanes house, whēce both Indians are: this hath admiration of height in wisdome in that closse notation or sound beareth in it the nature of the matter: so the Greeke is most easie and plain in frame: and wondred by the Latin Poets: who in Latin Letters expresse all the marrow of their wit in Greeke termes. And this much for Angells & Men: for whose service they were created. Now let vs returne to the Sonne of God. This text condemneth you to be above Devils, if it were possible: speaking plainly of the Sonne of God: whom in the flesh they acknowledged: But ye Iewes will not. The Psal. 45. speaketh of Messias, as ye graunt: and therin this: Thy Throne ô God is for ever and ever. The Scepter of thy kingdome is a Scepter of righteousnes: ô God, thy God hath annoynted thee with oyle of gladnesse above thy fellowes. When yee denye the Messias here to be God, your badnes would bring a leprosie vpon scripture, as Barbinel elswhere checketh you: that as ye say the chief of Devills is Ben Tzirgha, the sonne of leprosie, so here your

selves be as chief Devills. Devills in operation worke by tymber some seaven worse then some one: But our minde holdeth all badder then we can speake: This text sendeth your armies to Gehenna: who seeing will not see. As this: Sit on my right hand till I make thy enemies thy foote-stole. Rabbi Sadayas vpon Dan. 7. confesseth this spoken of Messias: yee are all athean godles that doe not the same.

And vpon these so manifest testimonies, yee should re∣member Koheleth, chap. 12. Ye must give aboundant heed to that which is spoken: and Pr. 3. Least they turne away from your eyes. Saint Paul in one saying doeth bring two bookes against you: The one, which teacheth all vnder the Sunne to be vanitie: that the kingdome of Messias should bee for the world to come: the other, which warneth Ephraim, not to fall from God: as ye have done in the highest degree, to eternall ruine. One saying of S. Paul doeth call two bookes to teach you: two bookes bent wholy to this argument. Ye admire the shortnes of the Law-speach: the Gospell is all from the same spirit. Marke then if the wordes spoken by Angells, Dan. 8. 9. 10. 11. 12. had full event to the overthrow of your state, how can ye escape, despising so great a salvari∣on: which began by the Lord him selfe: and by them which heard was confirmed vnto all posteritie: by miracles: as frō the creatour of the world. For he did not make the world subiect to Angells▪ but as the eight Psalme telleth to the sonne of Enosh: which by suffering of death, was made a lit∣tle inferiour to Angells: but by resurrection was crowned with honour and glory. So, the whole frame of the world telleth that the world was made to obey one that should not disobey God: but performe perfect obedience▪ goinge through all sorrowes, to shew compassion in our sorrowes▪

Of the sufferings of Messias. DOE not yee Iewes continually celebrate cheble Meshiach •••••• the sufferings of Messias that they shalbe miraculous great? Rab. Elias. Nothing is more vsuall: as you have mar∣ked at least so well as the best of vs: by reason that you read out Authours, will leasure, care, and Methode to examine in everie word agreement or disagreement, with your new Testament. Br. But if hee were an earthly conquerour, as yee deeme, what sorrowes could he have? Wise Emperours goe not often into daunger: as David being King, was not suffered. Our Gsopell telleth the true sorrowes. Being on the earth, in our weaknes he felt bodily passions, of hunger, thirst, and wept, and shewed often compassion: and such re∣verence to the Godhead, that whole nightes hee bestowing praying to shew true humanitie: and, as Moyses, so hee, fled from enemies. And when his half seaven of teaching was ended, the ordinarie day be his Law the fourteenth of Nisan his Pascha was killed in the Tēple: the same day that yours was: by Exod. 12. some of yours killed also, by Deutero. 16. Pascha of Ox and Ram: as yearely, The Lambe was eaten of all the night following: that of the Ramme & Ox might endure that yeare all Friday and to Saturday morning, as the Peace-offrings endureth two dayes. Saint Iohn mentio∣neth the Lambe, Chap. 14. the necessarie Pascha: and the voluntarie, Chap. 18. Rabbi El. I am glad to heare you so to cleare your Gospell, yours, teaching that Iesus prevented the day, made vs beleeve that your Gospell could not bee from God. Because the Pascha must be kild in the Temple: and as Rambam in Corban. Pascha telleth, it was death to alter the day or place. And if God were in Christ, he could not break

his owne Law: and that for him selfe the Pascha. But yours would make the day to be prevented: where we never went beyond the fourteenth of Nisan: and no Pascha might be a∣nie day sooner: So your Doctours would make vs beleeve that your Gospell should not spell from God: and I am har∣tily glad to see this matter cleared by you. But now goe on to the suffering of Messias. Br. When he beheld his Lambe kild in the Temple, & the blood cast at the altars foot, where spoutes tooke all blood, and the fat was brent in fyer, & the skinne peld off: but no bone broken: then old sadnes was to shew it selfe in high degree. How the next day he should die, naked on the crosse, have all his blood poured out: and be pearched with all sadnes for our miserie: in whiche case Moyses and our Paul wished them selves lost, rather then Is∣raell: and Christ in spirit in Noes dayes, sayde, It repented him that he made man: the frame of his heart was so wic∣ked all the day: this sadnes would pearce above all vnder∣standing: and his compassion passing all the mothers that ever were, would make sweat with droppes of blood: and iust anger bridled for the time, yet had his griefe: So these poincts to be ruled well, passed all Angells strength David, a thousand yeres afore in the Psalme of aieleth Hashachar the morning starre, as Kimchi teacheth from Thalmud in Ioma Perek 2. fol. 29. David in this Psalme bringeth Christ crying out: My God, my God, why doest thou leave me! And shewing greater iniuries then ever were shewed to any man: where∣vpon his heart roared, since ending the Pascha to his death: How he is a worme, and no man: the reproach of men, and the despised of the people: that the beholders mocke, & nod with the head: as vpon one forsakē of God: & as you know the rest of the Psalme. David, a thousand yeares before our

Lord suffered: (in Hebron he reigned 1000. iust before our Lordes Baptisme) he taught how you should discerne the Redeemer: and in what sorrowes hee should be: and how yee would pearce his footesteps, as he told Gen. 3. and so by an argument of like force, his handes no lesse. Now yee are so shamelesse that ye would corrupt the text: in Caaru, they pearced: But that the double Massoreth and purest copies, which Iacob Ben Chaym the Massorite saw, and Iohannes Isaac: and I my selfe saw one in Englande, as the 70. translated, would not suffer you, without pearcing your conscience to eternall flames to misse of the true text. So Psal. 55. & 109. shew his heart was broken and melted: that hee could not but require vengeance. This David prophecied, & our Go∣spell historieth: and Saint Paul expoundeth, how he was to have Manhood and to suffer: that hee might more pitie vs: having him selfe manhood, according to the kinde: and en∣tred through all sorrowes, to be our high sacrificer.

Of Moses, inferior to Messias: not superior, as Rambam would. In Maymonydes or Rambam, in the treatise of King, the drift and end of all your Thalmud ye say: Messias shall be almost as great as Moses. Rab. Elias. We doe so: but not greater: nor saviour of soules: as I debated the matter in Francfurt Syna∣gogue. Br. Now then consider the high Sacrificer of our confessions and Moyses: Moyses was faithfull, but as a ser∣vant in the house of God. Now Iesus made the house, and is Lord of all, Psal. 102. And if your contempt of Moses did cost you fourty yeares anger of God in the wildernes: mar∣veille not that vpon your rebelliō, after Christ by his blood redeemed you, fourtie yeares in the Lande against all the

Apostles, God hath cast you off. The Psal. 95. as Kimchi con∣fesseth, speaketh of Messias dayes: that ye enter vnto his rest: which requireth no day but the resurrection day drawen from your commodities and to holy rest, nor any payne, but Baptisme, for Circuncision, and bread and wine, for all sa∣crifices. The Lawes written in the Patriarkes heartes, 2513. yeares before ye went for a seperate Land, are, all, that now yee have to regard: and herein ye have a new heaven: by the sacrificer for ever, after the order of Melchisedek.

Of Melchisedek, Sem. Rabba the great. Whom holde you Melchisedek to be, & whom to figure? Rab. Elas. The person is Sem doubtles: and so by our Thalmudiques: and in description hee figureth God, as King of Iustice, and King of peace: in Zohar and Me∣nachem: and as still living: without Father, without Mother and kindred. No man is properly without father and mo∣ther in scripture. For Noe is father, and his wife mother to all men: But here is the description considered: & the forme of speech: as Ramban in praeface to Moyses telleth: that no lesse, the formes of speech, then open sentences are to bee weighed. And so wee holde, Sem Rabb, Sem the great to bee Melchisedeck, King of Salem, King of Iustice and peace: and likened to God. Br. If you had said, Likened to the Sonne of God in the flesh, you had hit the naile vppon the head. Gamaliels scholer could convince you by the depth of Thal∣mudiq. that your owne grauntes should still cōdemne you. Mark what you say in Zohar: And Melchisedeck king of Salem) king of Salem simply. He is a King which ruleth in Shalamy (perfe∣ction) simply. When is he the King of Salem? In the day of expiatiō: when all faces be lightened. These be your owne words. And S. Paul Gamaliels holy scholer better learned then his master,

disputeth with you vpon your owne grauntes. And as the Devills, Luc. 8. confesse Christ to be the holy one of God: but to no good for them selves: so ye confesse all that wee holde: but have not grace to see what ye confesse. Ye speak wordes of salvation, but damned of your selves, ye turne to destruction. Rab. Elias. Ye sende vs forward: for all Greekes denye Sem to be Melchisedek: and so bringing quick sandes for groūd of storie, are thoght of vs to be atheists. Br. Latines aey the best held Sem Melchisedek: your 70. deceaved Greeks: forging, against scoffing heathen, so many hundreth of yeres to the Fathers after the flood vnto Tharah. Of this I have written a longe treatise, which satisfied my nation. That as yee, so we, hold Sem to be Melchisedek. Only one Barabbas, Vicar of Smalhith and Smallheed when it was, made a scoffe of the matter, as Ieroboās teachers, of Iudahs faith. Not one in all Albiō, that I could ever heare of, but that Barabbas skoffed that. Rab. Elias. Then God will reward him accordinge to his workes: as to Ieremies vexers, Lam. 3. Br. I am sure of that. And I have set Doeg vpon the teynter hookes: whyle Christ will regard the cause of Melchisedek: that mockers here, shalbe neither forgiven in this world, nor in the world to come. Rab. Elias. You can doe no lesse. In Divinitie all things must be holden in high reverence: specially the high∣est matters: that whosoever would elude them with a scoffe, should be holden the Gangraena of all mankinde. We Iewes reverently heare all that can be spoken to vs for Christ from the old Testamēt in your sad manner. Ye Christians should more honour your Apostles disputations. Br. But now let vs come to Melchisedek: and to this: Thou art a Sacrificer for ever, after the order of Melchisedek. Rab. El. Our That mud denyeth that Psalme to speake of Messias. Br. With

athean shame. But Isaac Ben Arama vpon Gen. 47. And Rab. Sadaias, as is shewed, vpon Dan. 7. confesse that the Psalme speaketh of Messias. And who but he should be spoken vn∣to, to sit vpon th righte hande of God? and that hee should fill all with dead carkesses for resisting his trueth of aboun∣dance of grace of the gift of iustice to reigne for ever? Ther∣fore seing we have so great an high Sacrificer which is gone into the heavens Iesus the Sonne of God, embrace with vs the profession which Christ him selfe taught. Rab. Elias. We say in Zohar and elswhere, that Michael, who is called also Iehovah, doeth in heaven all that Aharon did represent on earth: & so, will when our state shalbe restored. Br. Aharon figured what Michael or Iehova the sonne should doe in the dayes of his flesh. Br. But we were aey to looke for one that could have cōpassion with our sinnes. Therefore come with assurance vnto the Throne of Grace: that ye may finde fa∣vour in due time. And against your haeresie consider this: Every sacrificer must be taken from men, for matters touch∣ing God, to offer sacrifices and giftes: being fit to have com∣passion, as he was environned with infirmitie. And so would God shew in the dayes of Noe by Sem changed in office: as one likened to the sonne of God: & in Thalmudique phrase restified as still living: that the Eternall sonne who should destroy the workes of Satan, would in the flesh sacrifice him selfe for vs: and being consecrated bee authour of eternall salvation to all that would obey him. So the summe of our propos is, that we have such a sacrificer which is sate on the right hande of God: minister of the Sanctuarie and true Tabernacle: who through the veile of his flesh went into the holy. Rab. Elias. Doe yee all in England beleeve, that Iesus Christ his soule went from the body to heaven? Br.

Our Greeke abridgement of faith saith: He was crucified, dead and buried, and went to God: where the godly have heaven, and the godles hell. Rab. Elias. Wee holde so all in Gether Maleuth: that on high be chambers of joy and light, & chambers of torment in fyre & brimstone. Br. Seeing then it is appointed for all to die: and then commeth iudgement: while it is sayd to day, seeke vnto the mercy of GOD in Christ: otherwise your portion shalbe in the lake burninge with fyer and brimstone. Your Law had but a shadowe of things to come: not the very image of matters. For it was vnpossible that the blood of oxen and goates, should take a∣way sinne: Therefore Iesus comming vnto the world saith: Sacrifice & offring thou regardest not: Behold I come to do thy will. In the whole roule of thy booke it is written: By this per∣formance of wil we are saved. Therfore seeing we have free∣dome to enter into the Sanctuarie by the blood of Iesus: Let vs come with a true heart and certeintie of faith into that way which he hath consecrated for vs. Yee have felt nowa∣boue 1500. yeares eternall destruction for falling into the handes of the livinge God: while yee dreame hope by the workes of the Law Sabbath and Circumcision, though yee breake all the rest: when ye say: Sabbath shakul ce col hatorah: and Milah shakul co col hatora. The Sabbath is weighed as all the Law: Circumcision is weighed as all the Law. The kee∣ping of either after the end of Daniels seavē, is death to you.

Rab Elias. You have vnlaced vnto me two bookes, Iohns Visions, and the Epistle to the Ebrewes: and I will confesse as Abr. Ruben did at Constantinople: that I never thought to heare so much spoken clearely from the Law for your Go∣spell. O that you would write in Ebrew, as you speak to me: you should so save all our nation. Basil giveth you high re∣port 〈2 pages missing〉〈2 pages missing〉

hardly perswade all that Rubens Epistle was in sadnes. Ther∣fore Christians and Iewes should require sentence against him. At Geneva one would play, and say: The olde Lady is descended vp to Haides: your hope is poysoned (God for∣bid) Vtis was comming to Lions: But is returned to Calice, to rule Locgriam. Then I sayd: If Vtis keepe him selfe so sure from fyre and water, as all our folke will keepe him from set∣ting one foot in Loegriâ, but as a prisoner, or by the Kinges leave, he shall never be burnt nor drowned, I warrant him. Tell N. N. so. Geneva shalbe sunke before I suffer my Nati∣on to be reported so senseles as to become Neroes: and, vnder them, over whom we claime rule. Our stomackes will never broke that: and not one in Loegria dare chirpe that way, Rab. Elias. Your resolute iudgement for Divinitie and hu∣manitie is alike. But holde you on your purpose for writing in Ebrew for our vse. You know what encomion Rabbi Ru∣ben hath written you: and what contempt of others. Br. That will doe me little good: Seeing the worlde is full of prophane scoffers and dullardes. Princes, Nobles, and all of noble mindes, regard studie. But as Machmad barbarous, found moe fellowes in fourtie yeares: then millions of lear∣ned found: so one Thersites will trouble the Greek Campe more then millions sage. But to conclude, as Iacob and Moy∣ses did blesse Israell: so I grone to teach you, how all blessings were aey in Christ: & all the Law frō Aleph to Thau standes in him. I mentioned how holy Paul wished him self cut off from God, to save you: & I, cut of my selfe from this worlds preferrement, to be ready to teach you. Say not in your heart, who can goe vp into heaven to bring Christ downe? or who can goe into the deepe of the earth to bring Christ from the dead? But beleeve that Iesus is the Eternall God:

and that the Godhead raised the man from death, and you shalbe saved: and receave the power of his spirit to be quick∣ned from death to life: and by the aboundance of Grace of the gift of iustice reigne with Christ for ever and ever. That there be in the holy Eternall three heads, and are brought all to one: ye confesse, in Zohar, Deut. col 559. & that the An∣gell Iehova, is God of Bethell: that doth Ramban vpon Exod. 23. and for pluralitie of persons, yee doe note better then ever any other vpon, Let vs make man, Gen. 5 and vpon Psa. 33. in Midras Tillin: and in Saned. fol. 38. and infinitelie. But that God should be in Christ that can ye not see to this day. But the verie same hatred that the Devills bare to mans glo∣rie, yee beare against the Sonne of man, whiche aboad all shame to bring vs to glorie. To whom be all glorie for ever: as he is in holy spirit God to be praised for ever.