Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	holy_a	jerusalem_n	46	3	7.5984	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05462	Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge.	Lightfoot, John, 1602-1675.	1629 (1629)	STC 15593; ESTC S108555	67,393	223

into his world wherefore I vow to giue Almes for him that for this his soule may be bound vp in the bundle of life with the soule of Abraham Isaac and Iacob Sarah and Rebecca Rahel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soule of Mris N. the Daughter of N. who is gone to her world Therefore I vow c. as in the other before Amen The Lord remember the soule of my father and my mother of my grandfathers and grandmothers of my vncles and aunts of my brethren and sisters of my cosens and cosenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soule of N. the sonne of N. and the soules of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slaine or stabd or burnt or drowned or hanged for the sanctifying of the name of God Therefore I will giue Almes for the memory of their soules and for this let their soules bee bound vp in the bundle of life with the soule of Abraham Isaac and Iacob Sarah and Rebecca Rahel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing vpon the man that is thus charitable as it followeth there in these words Hee that blessed our father Abraham Isaac and Iacob Moses and Aaron Dauid and Salomon he blesse Rabbi N. the sonne of N. because he hath vowed Almes for the soules whom he hath mentioned for the honour of God and for the honour of the law and for the honour of the day for this the Lord keepe him and deliuer him from all affliction and trouble and from euery plague and sickenesse and write him and seale him for a happy life in the day of Iudgement and send a blessing and prosper him in euery worke of his hands and all Israel his brethren and let vs say Amen Thus courteous Reader hast thou seene a Popish Iew interceding for the dead haue but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they vse in the booke called Sepher Min hagim shel col Hammedinoth c. which I haue also here turned into English Do for thy praises sake Do for their sakes that loued thee that now dwell in dust For Abraham Isaac and Iacobs sake Do for Moses and Aarons sake Doe for Dauid and Salomons sake Doe for Ierusalem thy holy Cities sake Doe for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slaine for thy holy Name Do for their sakes who haue bene massacred for thy sake Do for their sakes who haue gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who haue not sinned Doe for weaned childrens sakes who haue not offended Do for infants sakes who are of the house of our Doctors Do for thine owne sake if not for ours Do for thine owne sake and saue vs. Tel me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Iew Romanize or the Roman Iudaize in his deuotions This interceding by others is a shrewd signe they haue both reiected the right Mediator betweene God and man Christ Iesus The prophane Heathen might haue read both Iew and Papist a lecture in his Contemno minutos istos Deos modo Iouem propitium habeam which I thinke a Christian may well English let go all Diminutiue Diuinities so that I may haue the great Iesus Christ to propitiate for me CAP. XLI Of the Latine translation of Mat. 6.1 ALmes in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousnesse which word the Syrian Translator vseth Mat. 6.1 Act. 10.2 and in other places From this custome of speech the Roman vulgar Translateth Attendite ne iustitiam vestram faciatis One English old manuscript Testament is in Lichfield Librarie which hath it thus after the Latine Takith hede that you do not your rigtwisnes before men to be seyne of hem ellis ye shullen haue no mede at your fadir that is in heuenes Other English Translation I neuer saw any to this sense nor any Greeke coppie It seemes the Papist will rather Iudaize for his owne aduantage then follow the true Greeke The Septuagint in some places of the old Testamēt haue turned Tsedhakah Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds to little or to no sense As the Papists haue in this place of the new Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse to as little purpose In the Hebrew indeed one word is vsed for both Tsedhakah for Almesdeeds which properly signifies Righteousnesse vpon what ground I know not vnlesse it be to shew that Almes must be giuen of rightly gotten good or else they are no ri●hteousnesse or they are called zadkatha in Syrian Hu ger Zadek lemehwo they are called righteousnesse because it is right they should be giuen and giuen rightly The Fathers of the Councell of Trent speake much of the merit of Almes whom one may answer in the very words of their vulgar Attendite ne iustitiam vestram faciatis Take heed you do not make them your Iustification CAP. XLII An Embleme A Wall in Rome had this picture A man painted naked with a whip in one hand and foure leaues of a booke in the other and in euery leafe a word written In the first Plango I mourne In the second Dico I tell In the third volo I will and in the fourth facio I do Such a one in the true repentant He is naked because he would haue his most secret sinnes laid open to God He is whipped because his sinnes do sting himselfe His booke is his repentance His foure words are his actions In the first hee mournes in the second he confesses in the third hee resolues and in the fourth hee performes his resolution Plango I mourne there is sight of sinne and sorrow Dico I tell there is contrition for sinne and confession Volo I will there is amending resolution Facio I do there is performing satisfaction CAP. XLIII Mahhanaijm Gen. 32.2 ANd Iacob went on his way and the Angels of God met him And Iacob said when he saw them This is the Host of the Lord and he called the name of the place Mahanaim The word is duall and tels of two armies and no more what these two armies were the Iewes according to their vsuall veine do finde strange expositions To omit them all this seemes to me to be the truth and reason of the name There was one companie with Iacob which afterwards he

giues a huge strong reason For saith he such a one was praying and a Serpent comes and catcheth him by the heele Hee holds on his Deuotion and ●tirrs not and presently the Snake falls away starke dead and the man not hurt Legenda aurea hath not the Art of this coyning beyond them For their allusions take a piece out of the booke Mincha which I haue transcribed and translated into our owne tongue full of true Talmudisme Our Rabbins teach Israel is beloued because God hath fauoured them with the commandement of Philacteries vpon their heads and vpon their armes fringes vpon their garments and marks vpon their doores And concerning them Dauid saith Seuen times a day do I praise thee because of thy righteous Iudgements At the time that Dauid went into the bath and saw himselfe stand naked he said woe is me that I stand naked without the Commandement but when hee remembred the Circumcision in his flesh his mind was at quiet Afterward when hee went out he made a song of it as it is said To him that excelleth vpon Sheminith or an eight a Psalme of Dauid because of the circumcision that was giuen on the eight day Rabbi Eliezer the sonne of Iacob saith whosoeuer hath Philacteries vpon his head and Philacteries vpon his arme and fringes vpon his garments and a marke on his doore all this will keepe him from sinning as it is written A threefold coard is not easily broken And he saith the Angell of the Lord pitcheth round about those that feare him to deliuer them c. Qui Bauium non odit amet c. CAP. IX Of the Cabalists THese should be men of great account for their trading is chiefly in numbers but the effect of their studies proue but fetches nullius numeri of no reckning Their strange tricks sleights of inuention how to pick out a matter of nothing out of a thing of no matter is so intricate that I do not much care if into these secrets my soule do not come Their Atbash is a strange crotchet beyond the moone it is described by the great Buxdorfius in his Abbreuiaturae Their Rashe Sophe tebhoth their Notericon and Geometria whether to call them Cabalisticall Masoreticall or Phantasticall I know not they haue paid the margin of the Bible with such conceits I could giue examples by hundreds but it were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present worse then none at all CAP. X. Gedeons Armie Iosh. 7. GEdeons Armie represents the Church visible and inuisible for as in his Armie all the companie marched alike and vsed the same militarie discipline and yet two and twenty thousand were cowards and returned from him for feare at the well Harodh which it may be was called Harodh or feare from their fearefulnesse so in the Church visible men vse the same word the same sacraments and the same outward profession yet are many of them but cowards in Christs warfare when it comes to the triall Gedeons triall of his souldiers by lapping water and kneeling to drinke was a good peece of militarie discipline for those that lapped in their hands shewed their nimblenesse in march who could drinke and not stay but those that kneeled downe made a stop in their marching Gedeons fight is much like Ierichoes fiege that with trumpets this with trumpets and lampes his conquest like Abrahams with 300. men he ouerthrowes an Armie as Abraham did with 318. Saint Austen keepes a deplorable stirre about allegorizing this number 300. by the Greeke letter T tau to make it resemble the signe of the crosse And so he runnes both besides the language and the matter charitie to the good man makes me ambiguous and doubtfull whether that fancie be his or not CAP. XI A Ierusalem Tenet ex Kimchio in Praefat. to the small Prophets OVr Rabbins of happy memory say saith he that euery Prophet whose name and his fathers name is set downe in his Prophecy it is certain that he was a Prophet and the sonne of a Prophet He whose name and not his fathers name it is certaine that he was a Prophet and not the sonne of a Prophet He whose name and the name of his City is set downe it is certaine that he was of that City He whose name and not the name of his City it is certaine that hee was a Prophet of Ierusalem And they say that he whose father and fathers fathers name is set downe in his Prophecie was a greater man of Parentage then hee whose father is onely named As in Zephaniah Cap. 1. ver 1. CAP. XII Nun inuersum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 10. 11. IN the tenth of Numbers and the thirtie fifth verse in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Arke went forward the letter Nun is written wrong way or turned backe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew say the Hebrewes the louing turning of God to the People And in the eleuenth chapter and first verse in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the People became as murmurers c. The letter Nun is againe written wrong or turned backe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shew say they the peruerse turning of the People from God and thus are these two Places written in euery true Bible in the world If the Iewes doe not here giue any one satisfaction yet doe they as Erasmus speakes of Origen set Students on worke to looke for that which els they would scarce haue ●ought for Such strange passages as ●hese in writing some words in the Bi●le out of ordinary way as some let●ers aboue the word some letters lesse ●nd some bigger then other obserued ●onstantly by all coppies and bookes ●annot sure be for nothing If they ●hew nothing els yet this they shew vs that the Text is punctually kept and not decayed when these things that to a hasty ignorant beholder might seeme errors are thus precisely obserued in all Bibles CAP. XIII Of the Massorites THese men are held to be the Authors of the vowells and Accents which opinion receiued by some and those no ordinary men neither I must needs confesse I am not so fully satisfied for as to beleeue it I doe indeed admire the Massorites paines i● obseruation of them in the Bible but I cannot guesse by that that they haue done more then obserued when a word either in letter or vowell goe● from ordinarie rules of Grammar they haue marked that it does so which a meane Hebrician may do but why it does so there is either a right Iewish reason or none at all giuen To exemplifie in one Gen. 14.5 the word kederlaomer is so strangely pri●ked that one cannot passe it I my selfe obserued it before euer I saw the Massoreth and when I came thitherto them for a reason they haue done no more but obserued it viz. Tebhah hhatha c. that Camets is written with two çeuaes and so of others they seldome say more Admirable is their