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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	authority_n	moses_n	53	3	6.9534	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

iustitiae sperate in domino doe you sacrifice vnto God the sacrifice of righteousnes and then trust in him Wherwith S. Iohn agreeth when he saith If our hart or conscience doe not reprehend vs for wicked life then haue vve confidence vvith God As who wold saie if our conscience be guiltie of lewde and wicked life we resolued to dwel and continue therin then in vaine haue we confidence in the mercies of God vnto whose iust iudgemēt we stand subiect for our wickednes It is most wonderful and dreadful to consider how almightie God hath vsed him self towardes his best beloued in this world vpon offence geuen by occasion of finne how easelie he hath chaunged countenance how soone he hath broken of frendshippe how straitlie he hath takē accompt and how seuerelie he hath punished The Angels that he created with so great care and loue and to whom he imparted to singular priuileges of al kinde of perfections as he made them almost verie Goddes in a certaine maner committed but onelie one sinne of pride agaīst his maiestie and that onelie in thought as diuines doe hold and yet presentlie al that good wil and fauour was chaunged into iustice and that also so seuere as they were throwen downe to eternal tormentes without redemptiō designed for euer to abide the rigour of hel fire and intollerable darkenes After this almightie God made to him self an other new frend of flesh blood which was our first father Adam in paradises where God conuersed with him so frendlie and familiarlie as is most wounderful to consider He called him he talked with him he made al creatures in the world subiect vnto him he brought them al before him to the end that he and not God should geue to them their names He made a mate and companion for him he blessed them both and finallie shewed al possible tokens of loue that might be But what ensewed Adam committed but one sinne and that at the entisement of an other and that also a sinne of smal importance as it may seeme to mans reason being but the eating of an aple forbidden and yet the matter was no sooner done but al frendship was brokē betwene God and him he was thrust out of paradise condemned to perpetual miserie and al his prosperitie to eternal damnation together with him self if he had not repented And how seuerelie this greuous sentence was executed afterward maie appeare by the infinite milliōs that went to hel for this sinne for the space of fower thousand yeres that passed before it was ransōmed which finallie could not be done but by the comming downe of Gods owne sonne the second person in Trinitie into this flesh by his intolerable sufferinges and death in the same The two miracles of the world Moyses and Aaron were of singular authoritie and fauour with God in so much as they could obtaine any thing at his hādes for other men And yet when they offended God once them selues at the waters of contradiction in the desert of sin for that they dowted somewhat of the miracle promised to them by God and therby did dishonour his maiestie before the people as he saieth they were presentlie rebuked most sharpelie for the same And albeit they repented hartelie that offence and so obtained remission of the fault or guilt yet was there laid vpon them a greuous punishment for the same that was that they should not enter them selues into the land of promise but should die when they came within the sight therof And albeit they entreated God most earnestlie for the release of this penance yet could they neuer obtaine the same at his hādes but alwaies he answered thē seing you haue dishonoured me before the people you shal die for it and shal not enter into the land of promise In what special great fauour was 〈◊〉 with God when he chose him to be the first king of his people caused Samuel the prophet so much to honour him and to annoint him prince vpō Gods own inheritance as he calleth it when he commēded him so much and tooke such tender care ouer him And yet afterward for that he brake Gods commandement in reseruing certaine spoyles of warre which he should haue destroied yea though he reserued them to honour God withal as he pretended yet was he presentlie cast of by God degraded of his dignitie geuen ouer to the handes of an euil spirite brought to infinite miseries though he shifted out for a time and finallie so forsaken and abandoned by God as he slew him self his sonnes were crucified on a crosse by his enemies and al his familie and linage extinguished for euer K. Dauid was the chosen and deare frend of God honoured with the title of one that vvas according to Gods ovvne hart But yet as so one as he had sinned the prophet Nathan was sent to denounce Gods heauie displeasure and punishment vpon him And so it ensued not with standing his greate and voluntarie penance that him self added for the pacifying of Gods wrath by fasting praier weeping wearing of sacke-cloth eating of ashes the like By which is euident that how great Gods mercie is to them that feare him so great is his iustice to thē that offend him The holie scripture hath infinite examples of this matter as the reiectiō of Cain and his posteritie streight vpon his murder The pitiful drowning of the whole world in the time of Noe. The dreadful consuming of Sodom and Gomorra with the cities about it by fire brimston The sending downe quicke vnto hel of Chore Dathan and Abiron with the slaughter of two hundred and fiftie their adherēts for rebellion against Moyses and Aaron The suddain killing of Nadab and Abiu sonnes of Aaron and chosen preestes for once offering on the Aultar other fire then was appointed them The most terrible striking dead of Ananias and Saphira for retaining some parte of their owne goodes by deceit frō the Apostles with many more such examples which holie writ doth recount And as for the grecuousnes of Gods iustice and heauines of his hand when it lighteth vpon vs though it may appeare sufficientlie by al thes examples before alleaged wherin the particular punishmentes as you see are most rigorous yet wil I repeat one act of almightie God more owt of the scripture which expresseth the same in wounderful sort and maner It is wel knowne that Beniamin among al the twelue sonnes of Iacob was the dearest vnto his father as appeareth in the booke of Genesis therfore also greatlie respected by God and his tribe placed in the best part of al the land of promise vpon the diuision therof hauing Ierusalem Iericho other the best cities within it Yet notwithstanding for one onelie sinne committed by certaine priuate men in the citie of Gabaa vpon the wife

lyke or at least wise delyuer them selues from the plagues of Egipt whie did they crie oute the fingar of God is here where did you euer heare such workes donne by magicke as Moyses did when he deuided the redde sea when he called into his cāpe so many Quayles vpon the suddayne as sufficed to feede six hundred thousand men besides women and children When he made a rocke to yeld foorth a fountaine whē he caused a dewe to fall frō heauē that nourrished his whole campe for fortie yeares together when he caused the grounde to open and swalloe downe alyue three of the richest noble men of all his armie together with their tabernacles and all other bagges and baggage When he caused a siar to come from heauen and cōsume siftie gentlemen of the former Rebelles adherētes without hurting any one that stoode about them Thes thinges did Moyses and manie other in the sight of all his armie that is in the sight of so manie hundred thousand people amōg which there were diuers his emulators and sworne enimies as by the storie icripture it self appeareth Core Dathan and Abiron with their faction soughte in all thinges to disgrace hym to deminishe his credite and therfore if any one pointe of thes miracles had bene reprouable Moyses would neuer haue durst to putt the same in writinge nor would the people haue stode with hym much lesse haue receaued his writinges for diuine and for gods owne wordes beinge sollicited agaynst hym by so potent meanes had not they knowen all thinges to be most true therin conteined and had seene his straunge miracles and familiaritie with God But he dealt plainelie and simplie in this behalfe he wrote the thinges of his owne doinges which euerie man present did know to be true and of Gods speeches and communicatiōs to hym self he wrote so much as he was commaunded wherof both God and his consciēce did beare hym witnesse He caused the whole to be reade vnto the people and layed vp in their Sacred Arcke and Tabernacle as gods owne writing and couenaunt with that nation He caused all the whole armie to sweare and vowe th' obseruāce therof And thē drawing towards his death he made a most excellēt exhortation vnto them persuading them sincerlie to the seruice of their God and cōfessing his owne infirmities and how for his oftences he was to die before their enterance to the lande of promisse He cōcealed notth ' offēces of his brother Aarō of his Grand-father Leui of his sister Marie and other of his kinred as worldlie princes for their honours are wonte to doe nether did he goe aboute to bring in gouernment after his disceasse any one of his owne sonnes which is greatelie to be obserued notwithstandinge he lefte behynde hym goodlie gentlemen fitt for that roome hym self of power to place them if he had endeuored But he lefte the gouernment to a straūger named Iosue as God had commaunded hym All which thinges sayeth the Iewe doe proue suffiçientelie that Moises was no man of ambition or of worldlie spirit but a true Scruaunt of God and consequētlie that he wrought not by magicke or falshod but by the onlie power of his Lorde and Master and that his writinges are true and of the same authoritie that in his lyfe and death he affirmed them to be that is th' vndoubted worde of almightie God THIS HE confirmeth yet further by a fowerth reason which is the consent and approbatiō of all later writers of the Bible that insued after Moyses For as among prophane writers of worldlie spirite it is a common fashion for hym that followeth to reprehende the former and to hunte after praise by his ancetours disgrace so in thes writers of the Bible it is a most certaine argument that all were guyded by one spirite from God that in continuance of so manie ages thousand yeares no one yet euer impugned th' other but alwayes the later supposing and approuing the former for true doth build therupon as vpon a sure fondatiō So the writinges of Iosue doe confirme and approue the writinges of Moises and the recordes of the Iudges doe reuerence and allowe the booke of Iosue The Storie of kiges chronicles doth referre it self to the storie of iudges One Prophete cōfirmeth other And finallie Christ approueth thē all by the knowē diuisiō of law psalmes ad Prophetes which is a demonstratiō that all their spirites agreed i one And thus hytherto haue bene declared thes fower considerations that are external or without the Bible to witte th' antiquitie and continuāce of the scriptures the maner of their writing and preseruing from corruption The sinceritie vertue and simplicitie of their writers together with their agreement and coherēce in one spirit But now further sayeth the learned Iew if you will but open the booke it self and looke into the texte that which therin is conteined you shall see gods owne hande gods owne characters gods owne signe and seale and subscription to the paper You shall see Gods omnipotencie Gods spirite Gods prouidence no lesse in thes letters of his booke then you beheld the same before in the tables of his creatures Nay much more sayeth he for that thes letters were deuised for declaration of thos tables to th' ende that such as for their blyndnes could not see hym in his creatures might learne at least to reade hym in his scriptures CONSIDER thē first sayeth he the subiecte or argumēt which the scriptures doe handle together with the scope and ende wherto they doe leuell You shall finde that the first is nothing els but th' actes and gestes of one eternal God as before hath bene mentioned and the secōd nothing els but the onlie glorie exaltation of the same great God together with the saluatiō of mankynde vpō earth And shall you finde anie writinges in the world besides that haue so worthie an argument or so highe an Ende Reade all the volumes and Monumentes of the Pagans turne ouer all their authors of what kynde or name or profession soeuer and see what mention they make of thes two thinges I meane of the honour of God of the saluation of man Reade their Philosophers see whether euer they name or pretende thes thinges Reade their Historiographers and marke how manie battails and victories they attribute vnto God They will describe to you oftē the particuler cōmēdatiō of euerie Captaine they will defraude no one souldiar of his praise in the victorie they will attribute much to the wisdome of the general much to his courage much to his watchfulnes much to fortune They will attribute to the place to the wynde to the wether to the shining of the sunne to the raising of the dust in th' enimies eyes to the flying of some litle birde in the ayer and to a thowsand such petie obseruatiōs besides but to God

what eche tribe should attaine after his death by drawinge of lottes Againe the same Moyses forsawe and fortolde in publique hearing of all the people how in tymes to come longe after his death the Iewes should forsake God and for their synnes be cast into manie banishementes and finallie be forsaken and the Gentiles receaued in their roome as in deed it came to passe And whence trow you could he learne this but from God alone In the booke of Iosue there is a curse layed vpō the place where Iericho stoode and vpon what soeuer person should goe about to rebuild the same to wit that in his eldest sonne he should lay the foundations and in his yongest sonne should he builde the gates therof which is to saye that before the foundations were layed and gates builded he should be punished with the death of all his children Which thing was fulfilled almost fiue hundred yeares after in one Hiel who presumed vnder wicked kinge Achab to rebuild Iericho againe and was terrified from the same by the suddaine death of Abiram and Segub his children as the booke of kinges reportech according to the vvorde of our Lord vvhich he had spoken in the hande of Iosue the fonne of Nun And since that tyme to this no man ether Iewe or Gētile hath taken vpon hym to raise againe the said Citie albeit the situation be most pleasant as by relation of Stories and Geographers appeareth In the third booke of kinges it is recorded that when Ieroboam had withdrawen ten tribes from th' obedience of Roboam kinge of Iuda to th' ende they might neuer haue occasion to revnite thē selues againe to Iuda by their goinge to sacrifice in Ierusalem as by the law they were appointed he builded for them a goodlie gorgeous highe Aulter in Bethel and there cōmanded them to doe their deuotions And when he was one day thero present hymself and offering his incense vpon the said Aulter and all the people lookinge on there came a man of God sayeth the scripture and stoode before the Aulter and cried out aloude and spake thes wordes O Aulter Aulter this sayeth our Lorde behold a childe shal be borne of the hovvse of Dauid vvhose name shal be Iosias and he shal sacrifice vpon thee thes idolatrous priestes that novv burne francomsense vpon the and he shal burne the bones of men vpon thee Thus spake that man of God in the presence and hearinge of all the people more then three hundred yeares before Iosias was borne and it was registred prosentelie according to the manner of that tyme which I haue noted before and with the same were registred also the miracles which happened about that fact as that the Aulter clefte in two vpō the mans wordes and Ieroboam extendinge owt his hande to apprehend hym lost presentelie the vse and feeling therof vntill it was restored againe by the said holie mans prayers who notwithstanding for that he disobeyed Gods commandement in his returne and dyd eate with a prophet of Samar a which was forbidden hym he was slaine in his way homeward by a Lion and his bodie was brought backe againe buried in Bethel nigh the said Aulter amongest the sepulchers of those idolatrous preestes of that place but yet with a superscription vpon his tombe conteining his name and what had happened There passed three hundred yeares and Iosias was borne and came to reigne in Iuda And one daye cōming to Bethel to ouerthrow the Aulter and to destroye the sepulchers of those idolitrous priestes that had bene buried i that place whē he began to breake their tombes he fownde by chance the sepulcher of the said man of God with the superscription vpon it By which superscription and by relation of the citizēs of Bethel when he perceaued that it was the sepalcher of hym that had fortolde his byrth his name and his doinges so manie hundred years before he was borne he lett the same stande vntouched as the fowerth booke of kinges doth declare Now consider whether among anie people in the world but onlie amonge the Iewes ther were euer anie such prophetie so certaine so particuler so longe fortolde before the tyme and so exactelie fulfilled But yet the holie scriptures are full of the lyke and tyme permitteth me onlie to touch some few of the principal Esay the prophet is wonderful in fortelling the mysteries and actes of the Messias his natiuitie his life and all the particulers that happened in his passiō In so much that S. Ierome sayeth he may seeme rather to write a storie of deedes past then a prophetie of euentes to come But yet among other thinges it is to be noted that he liuing in a peaceable and prosperous tyme in Iuda when the Iewes were in amitie and greate securitie with the Babyloniās he forsawe and fortolde the destruction of Ierusalem by the said Babylonians and the greeuous captiuitie of Iewes vnder them as also the destruction of Babylon againe by Cyrus kinge of Persia whose expresse name and greatnes he published in writing almost two hundred yeares before he was borne saying in the person of God First to Ezechias king of Iuda that reioysed in the frindshippe he had with Babylon behold the dayes shall come vvhen all that thou and thye fathers haue layed up shall be caried avvay to Babylon and thy children shal be eunuches in the king of Babylons Palace And next to Babylō he said the destruction of Babylon vvhich Esay the sonne of Amos savve c. houle crie for that the day of our Lorde is at hande c. And thirdlie to Cyrus not yet borne who was preordained to destroye the same and to restore the people from banishemēt to rebuild the temple in Ierusalē he sayeth thus I say to Cyrus thou art my shepheard and thou shalt fulfill all my vvill I say to Ierusalem thou shalt be builded againe I say to the temple thou shalt be founded again This sayeth our Lord to my amointed Cyrus I vvill goe before thee vvill humble the glorious people of the earthe in thy presence I vvill breake their brasen gates crushe in peeces their yron barres for my seruant Iacobs sake haue I called thee by thie Name and haue armed the vvher as thou knovvest not me Can anie thing be more clearlie or miraculouslie spoken in the world then to name a heathé not yet borne that should conquerre so stronge a Monarchie as Babylon was at this tyme should builde againe the temple of Ierusalem which others of his owne religiō had destroyed before hym what cause what reason what lykeliehode could be of this yet Esay speaketh it so confidentelie as he sayeth that he savve it and he nameth two witnesses therof that is Vrias and Zacharias that were not borne in manie yeares after saying and I tooke vnto me tvvo faithful vvitnesses Vrias the prieste and Zacharias

Lucretīus made diuers bokes against the vvorkemanshipe of the vvorld Galen inforced to cōfesse gods prouidence Galen I. 5. de vsu part Lib. 3. de vsu part A vvonderfull speech of a heathen Plotin li. de proui The 5. argument in Metaphysique Immortalitie of the soule Plat. l. 10. de repub VVhen the desyre of our soule shal be satisfied * The mid in lib. de anima Plut. de placit Philoso The meaning of olde philosophers touching Anima mundi Eccle. 12. THE Moral philosopher The first argumēt of Moral philosophie * Tertulian handlech this pointe excellēthe in Apolog. Seneca li. 1. de ira Sueton. in Callig The saying of Zeno touching the deathes of Atheistes The reason vvhy there can be but one God Lact. lib. 2. diuin instit cap. 2. Deus non dij Plato ep ' 13. ad Dionys. Cyrillus lib. 2. cōtra Iuliā Plotinus Ennea 1. L 8. 1. 2. Eu. 6. l. 4. c. 12. 3. 4. Porphy l. 2. de abst lib. de occa c. 21. Procl in theolog Platon l. de anima Daem 1. 31. 42. 53. Socrates Apuleius Agellius Laertius in vita Socratis Aristotle the Peripatetiquos Iustin. in Apolog. Arist. l. de mundo Theo. in metaph Alex. Aphrod l. de prouident Zeno and the stoikes Plat. de oracul defect de trāquil de quae●● Plat. Seneca de vita beat de prouid in epist. Epist. apud Arrianum The Academikes * So in thi tyme of va rietie of Sectes Arnob. cōtra gētes All olde Philosophers acknovvledged one God * Vide apud Plutarch de placitis Philos. Trismeg ī Paemād in Asclep The recollectiō of the first argument in Moral Philosophie Trismeg in Paema ca. 2. 3. 4. 5. 6. c. in Asclep cap. 1. 2. 6. c. Ciceros opinion of the multitude of Panime gods hovv they vvere made The. 2. argument of Moral philosophie Euerie thing in this vvorld hath a natural desire to his ende The felicitie of beastes Cic. li. de finib bonorum malorū The cōtention of Philosophers about the felicitie of man Aug. l. 19. de ciuit cap. 1. The sentēce of Plato in Phadon Hovv nothing in this lyfe can be our felicitie Hovvfarre Moral philosophie reacheth in determining mans felicitie Plato in Phaed. Plotinus Enu 1. llb. 4. cap. 1. The 3. argument in Moral philosophie touching revvard and punishment * See of this matter Socrates in apologia Plato in Cratyl in Gorgia in phaed. in I. 10. de legib Plut. de Sera numinis vindicta others The people of Israel Gods partage Diuers thinges vvherby the Ievves shevve God Cōsortablà to heare the certaintie of scriptures declared THE. 1. proofe of scripturs Antiquity * Iosephus I. 10. cont Appionē hādleth this at large * Eusebiua assigneth them 570. in Chron. Euphemerus Messen. in Genealo Deorum Cic. de natura Deorum Euse. li. 9. de praep Euāg 23. Hovv Scriptures 〈◊〉 〈◊〉 The care of cōseruatiō Th' estimation that Ievves had of their scriptures THE 3. proofe of scripturs The sinceritie of the vvriters The lyues deathes of the prophetes * See Epiphan de vitis prophetarum A peculier cōsideration of Moises first vvriter in the Bible Euseb. l. 9 10. de praep Euang. Ioseph l. 1. cont Appio L. 2. anti Exod. 3. 4. 8. The miraculous vvorkes of Moyses Exod. 14. Exod. 16. Num. 11. Iosue 5. Psal. 77. Num. 16. Ioseph li. 4. antiq cap. 2. 3 Num. 16. Deut. 11. Psal. 225. The plaine and sincere proceeding of Moyses Nu. 20. 27. Deut. 31. Exod. 32. Gen. 49. Nu. 12. Deut. 14. Num. 27. Deut. 3. THE. 4. proofe of scripturs Consent 4. Considerations external Considerations internal THE. 5. proof of scripture Their argumēt and Ende Philosophers Historiographers Heathen Lavvmakers Deut. 6. Prophetes and Southsayers Versifiers and Poetes Psal. 17. The vehement loue of Dauid Psal. 72. Prophane vvritinges treate onlie of men THE. 6. proof of scripturs Their stile See 3. Augustine of this at large lib. 12 de ciu Dei Simplicity Profundity Gen. 1. The grauitie and Maiestie of speech ī the scriptures Deut. 4. 16. 22. The force of the scriptures in mouing affections Faluins Iosephus de Antiq. Iudaic See S. Hiero n. lib. de script Eccl. Gen. 22. Iudic. 11. Tvvo miracles reported by Aristaeus Aristaeus libello de translat Bibliorum apud Euse. 1. 8. de praepeuāg ca ... Theopōpus Theodectes THE. 7. proofe of scripturs The Contentes Highe doctrines The propleties in scripture declare their authour Esa. 41. 23. Hovv the deuils and other creatures may fortell thīgs to come Th' opinion of a healthē touching the propheties of his Godes Porphy li. de resp oracu Oenomaus de falsitate oraculorū de artificibus maleficiis Deceptful Oracles Euseb. li. 〈◊〉 de praep euā ca. 10. The circūstances of Propheties set dovvne in the scriptures 1. The prophetie to Abraham for his posteritie Gen. 12. 13. 15. 17. 18. c. Gen. 15. Exod. 12. Gal. 3. * Porphv li. 4. cōt Chri. Appiō l. 4. cōt Iudaeos 2. The prophetie for the gouernment of Iuda Gen. 49. Ioseph de antiq li. 14. Vnlikelihodes of this prophetie Exod. 2. Iosue 19. 1. Reg. 1. 8. 1. Reg. 9. * Dauid 1. Reg. 16. 3. Reg. 12. 2. Para. 11 The vvonderful prouidence of God tovvards the house of Iuda Euseb. in Chron. 3. The prophetie for the greatenes of Ephraim aboue Manasses Gen. 48. Iosue 16. 17. Eccle. 47. Esay 7. 28. Icrem 31. Ezec. 37. Oze 5. Gen. 49. Iosue 14. Exod. 12. Gal. 3. Act. 13. 4. The forsight of Moyses Nu. n. 34. 35. 36. Iosue 15. 16. 17. Deut. 31. 32. Deut. 32. v. 21. 5. The prophetie for the perpetūal desolation of Iericho Ios. 6. 3. Reg. 16 6. The prophetie for the birth and actes of Iosues 3. Reg. 12 3. Reg. 13 Disobediēce punished greenouslie in Gods dearest 4. Reg. 23 Cap. 23. Micron in Prolog Galeat 7. The prophetie for the destruction of Hierusalem Babylon 4. Reg. 20 v. 16. Esay 5. 4. Reg. 20 Esay 13. Esay 24. 8. The vvonderful prophetie for Cyrus king of Persians Esay 25. * This he sayeth for that Cyrus vvas an infidel Esay 13. Esay 8. v. 2. Iere. 26. v. 20. Zac. 1. v. 1 Circumstāces of certaine truth 9. The propheties and doinges of Ieremie in the siege of Hierusalē Ierem. 37. v. 16. Ierem. 38 v. 3. Ierem. 39. 4. Reg. 24 25. Ierem. 25. v. 11. The yeares fortolde of the captiuitie of Babylon Ierem. 24. v. 5. c. 29. v. 10. 1. Esd. 1. 2. 3. Esd. 2. Dan. 9. v. 1. Gentiles beleeued the scripture 1. Esd. 1. 3. Esd. 2. The propheties of Daniel Dan. 5. Dan. 11. * Beholde three kings shall yet stād in Persia and the fovverth shal be rich aboue all the rest Dan. 11. v. 2. Instin hist. l. 12. 13. The sovver Monarchies of Assyrians Persians Graecians and 〈◊〉 Romans Dan. 2.