Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	ass_n	daughter_n	zion_n	22	3	9.1864	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09088	The second part of the booke of Christian exercise, appertayning to resolution. Or a Christian directory, guiding all men vnto their saluation. / VVritten by the former author R.P..; Booke of Christian exercise. Part 2.	Parsons, Robert, 1546-1610. Christian directory.; Parsons, Robert, 1546-1610. First booke of the Christian exercise.	1592 (1592)	STC 19382; ESTC S126315	217,410	610

and learned of that Countrey and especially dislyked by them that were in gouernm●nt as a dangerous and troublesome man to the state One that had neyther freendes in the worlde to beare hym out nor a house to put hys head in And yet notwithstanding all thys that worldly men and women and some such also as were great sinners loose lyuers before should leaue all their worldly hope stay and condition to follow such a man with so great inconueniences losses dangers● disfauours as they did and should continue with him in all his afflictions and be content to die loose their lyues rather then forsake him or abandon his seruice thys I say is such a miracle as neuer in the world fel out the like must needes be graunted by the enemie to be supernaturall The miraculous facts of Iesus THE second poynt is of externall things and facts done by Iesus aboue all power of humane abilitie in the sight and knowledge of all the Iewes which facts were published by our Euangelists and especially by S. Matthew in the Hebrue tongue while yet the persons were aliue vpon whō they were wrought or infinite other that might be witnesses thereof As for example the raysing of Lazarus in Bethania that was a Village but a myle or two distant from Ierusalem at vvhose death and buriall beeing a Gentleman many Scribes and Pharisies must needes be present according to the Iewish custome at that tyme as is reported by Iosephus and they saw him both deceas●ed interred the funerall feast obserued for hym as also raised againe from death by Iesus after four dayes of his buriall With whom they did both eate and drink and conuerse after his returne to lyfe and euery day might behold him walking vp and downe openlie in the streetes of Ierusalem Thys storie I say how could it be feigned So in like manner the raysing of the Archisinagogues Daughter whose name is affirmed to be Iai●us with dyuers other circumstances that doe make the thing most notorious The raysing of the widdowes sonne before the gate of the Cittie Naim in the presence of all the people that bare the sayde corpes and stoode about it The healing of the Cripple in Ierusalem that had lyen thirty and eyght yeeres lame at the Pooles side or Bath called Probati●a which miracle was done also in ●he sight of infinite people The ca●ting out of a Legion of deuils from ● man that for many yeres together was known to lyue possessed in the Mountaines which deuils by peculiar lycence obtained of Iesus to enter into a heard of swyne so presently carried two thousand of them away into the sea drowned thē Whereupon the whole Country about of the people called Gerasines beeing striken with extreame feare vpon sight of the fact besought Iesus most humbly to depart ●rom their borders The feeding filling of fiue thousand men besides women and chyldren wyth fiue Barley loues and two fishes only The turning of water into wine at a marriage at Cana in the presence of all the Guestes The healing of him by a word only that had an incurable dropsie and thys at the Table of a principall Pharisie and in the sight of all that sate at dynner with hym Thys I say diuers other such myracles which were doone in the presence and sight of so infinite a number of people and recorded by our Euangelists at such times when many desired to discredite the same● and might haue done easily by many witnesses and authorities if any one part thereof had beene subiec● to calumniation cannot in reason or probability be doubted of And there●ore I must conclude that seeing these things are aboue al power of humane nature and coulde not be done but by the finger and vertue of the liuing God himselfe considering also that it is impossible that God should assist or gyue testimonie vnto any falsehoode it must needes ensue that all was true and sincere which Iesus affirmed and consequently seeing he affirmed himsel●e to be the sonne of God and the true and onely Messias it must needes folow by these miracles that he was so indeede which is the ground of that speech of hys to the faithlesse Pharisies If you will not beleeue my words beleeue my deedes And thus much of Iesus lyfe doctrine conuersation miracles The fourth Consideration THere remaineth now onely the fourth and last consideration of thys Section which is the passion resurrection and ascention of Iesus And about hys passion there is little or no controuersie for that all hys enemies doe agree and graunt that he was betrayed by hys owne Disciple apprehended afflicted and deliuer●d vp by the Iewes and finallie put to death vppon a Crosse by the Gentiles The testimony of Iosephus may serue for all herein whose wordes are these That the principall Iewes of his Countrey hauing accused and deliuered ouer Iesus to Pilate that was Gouernour of Iurie for the Romaine Emperor he adiudged him to the Crosse. The same doe other Iewes and Gentiles record and in thys they take great offence scandale that we should attribute diuinitie vnto a man that had suffered death vpon the Crosse. But if we shew that this was the eternall preordination and appointment of GOD for sauing of mankinde and that the same was foretold both to Iew and Gentile from the beginning and so vnderstoode also by the Iewish Doctors themselues of elder times then euery reasonable man I trow will remaine satisfied and preferre Gods diuine wisedome before mans follie Christes ascending to Ierusalem to receiue his passion FIrst then consider that when Christ had ended his preaching and wrought so many miracles as seemed sufficient to hys eternal wisdome and when the time was come preordained for his passion wherof he told publiquely his Disciples before hee went vp to Ierusalem of purpose to receiue hys death and made a solemne entry into that Cittie vpon an Asse which was prophecied of him many yeeres before Reioyce daughter of Sion Behold thy IVST KING and SAVIOVR shall come vnto thee vpon an Asse And after hys abode some dayes in that place hee was betrayed and sold by his owne Disciple as Dauid before hande in many places had fore-told shold come to passe Then folowed his apprehension most seruile abusage by the Iewes wherof it was fore-prophecied in his person by Esay I gaue my body to thē that beate it and my cheekes to them that buffeted the same I did not turne my selfe away from them that reproched me nor yet from them that dyd spet in my face The barbarus abusage of Iesus foretolde by prophecie AFter thys barbarous intreatie by the Iewes they deliuered hym ouer to Pilate a Gentile neuer ceased to solicite and pursue theyr vnquenchable hatred against him vntill they saw him on y e Crosse where also he was vsed in the highest

were prone to Idolatrie vntill Christ should come and ordaine a perfect Lawe That is a Law of spirit internall affection a Law of loue and libertie a Lawe that should be common to al men serue for al Countries times places and persons a Law that should be written in the bowels of our harts a Law that should be tollerable easie sweet plaine light breefe and flexible as wel to the poore as to the rich a Lawe to conclude y t shold consist in charitie Thys signified Moses when hee sayde to his people after he had deliuered the former Law vnto them The Lorde shall rayse vnto you a Prophet of your owne Nation and from among your owne bretheren as my selfe him shall you heare As though he had sayd you shall heare me vntill he come that must be a Law-giuer as my selfe but yet of a more perfect Law and therefore more to be heard and obeyed And then he addeth whosoeuer shall refuse to hear the words of this Prophet I my selfe will reuenge it sayth the Lord God Which words cannot be verified in any other Prophet after Moses vntill Christ for that of those Prophets the Scripture sayth There arose no Prophet like vnto Moses in Israell Which is to be vnderstood that they had no authoritie to be Law-makers as Moses had but were all bound to the obseruation of y t Law onely which Moses left vntil Christ came whom Moses heere calleth A Prophet as himselfe that is a Law-maker and exhorteth all men to heare and obey hym Thys yet is made more plaine by the Prophecie of Esay who sayth Out of Sion shall come a Law and the word of God out of Ierusalem which cannot be vnderstood of Moses law that had been published eight hundred yeeres before thys was spoken and that from the Mount Sinai not from Sion But Christes Lawe began from Sion and Ierusalem from thence was spredde into al the world Which the same Esay foresaw when talking of the comming of the Messias he sayth In that day there shall be an Altar to God in the midst of the Land of Egipt And the title of the Lord at the end therof c And God shall be known to the Egiptians at that day and they shal honour him with sacrifices and oblations Which words could not be verified in the old Law of Moses for that by that Lawe the Egiptians coulde haue neyther Altar nor Sacrifice but at Christes comming it was fulfilled when y e Egiptians were made Christians enioyed both the Altars Sacrifices that Christians doe vse The same thing was fore-told by GOD in Malachie where he sayth to the Iewes and of the Iewish Sacrifices I haue no pleasure in you neither wil I receiue oblations at your hands For that from the vprising of the sunne vnto the going down thereof my name is great among the Gentiles and they doe sacrifice vnto me euery where and doe offer vnto my name a pure oblation saith the Lorde God of Hostes. In which words wee see first a reprobation of the Iewish sacrifice consequently of the law of Moses which dependeth principally of that Sacrifice Secondly we see that among the Gentiles there should be a pure maner of sacrifice more gratefull vnto God then the other was such as myght be performed in euery place of the world and not to be tyed to one place onlie as the Moisaicall Law and sacrifice was And finally I wil conclude thys whole matter with the expresse words of God himselfe concerning the ceremonies and precepts of the old Law Dedi eis praecepta non bona iudicia in quibus non viuent I gaue vnto them precepts that were not good and iudgements wherein they shall not lyue That is they were not good to continue perpetually nor shall they lyue in them for euer but vntill the tyme by mee appointed of which time he determineth more particulerly by Ieremie the Prophet in these words Behold the daies shal come and I will make a newe Couenaunt or Testament with the house of Israell and Iuda not according to that Couenaunt which I made with your Fathers when I brought them forth of the Land of Egipt Where you see that at the comming of Christ into thys world for of hym and hys byrth he talketh at large in thys chapter there shall be a newe Testament contayning a different Law from that of the olde Testament which was gyuen to the Iewes at theyr going forth of Egipt Thus much then hetherto hath been shewed that Christ in all ages was fore-told promised that he should be God and that his authoritie should be to change the Lawe of Moses that was giuen but for a tyme and to establish a newe Lawe and Couenaunt and a newe Testament of hys owne that shoulde endure and continue for euer The fourth Consideration AND albeit these things be verie wonderfull and sufficient to establish any mans beleefe in the worlde when he shal see them fulfilled which shal be the argument of my second Section yet resteth not the Scripture heere but passeth further and fore-telleth euery particuler acte accident and circumstaunce that shal fall out of importance about the Messias at his comming incarnation byrth lyfe death and resurrection As for example at what particuler time and season he should appeare Gene 49. verse 10 That he shoulde be borne of a Virgine Esay 7 ver 14. That the pl●ce of his birth should be the Towne of Bethleem● Michae 5 verse 1. That at at hys byrth all the Infants round about Bethleem should be slaine for his sake Ierem. 31 verse 15. That the Kings of the East should come and adore him offer Gold and other gyfts vnto him Psal. 71. ve 10. That he should be presented by hys Mother in the Temple of Ierusalem Mala. 3 ver 1. That he should flee into Egypt be recalled thence againe Ose. 11 ver 2 Esay 19 verse 1. That Iohn Baptist shold goe before hym cry in the Desert Esay 40. ver 3 Mala 3. ver 1. After thys that he should begyn his owne preaching with all humilitie quietnesse and clemencie of spirite Esay 42 verse 2. That he shold doe strange miracles and heale all diseases Esay 29 verse 8 and 35. ver 5. and 61. ver 1. That he shoulde die for the sinnes of all the worlde Esay 53 Dan 9. That he should be betrayed by his own Disciple Psal. 40 ver 10. and 54 ver 14 and 108 verse 8. That he should be sold for thirty peeces of siluer Zach 11 ver 12. That with those thirtie peeces there should be bought afterward a Field of pot-shardes Ierem 30. That he should ride into Ierusalem vpon an Asse before hys passion Zach 9 verse 9. That the Iewes shold beate and buffet his face and defile the same with spetting vpon him Esay 50. verse 6.

That they should whip rent and teare his body before they put hym to death Esay 53 ve 2. Psa. 37. verse 18. That they should put him to death among thieues malefactors Esay 53 ver 12. That they should giue him vineger to drinke deuide his apparrel and cast lots for hys vpper garment Psal 68 ver 22 and 21 verse 19. That he shoulde rise againe from death the third day Psalm 15. verse 19. Ose 6 ve 3. That he should ascend to heauen and sit at the right hand of God his Father for euer Psal 67 verse 19 109. verse 1. All these particularities and a nūber more were reuealed in scripture touching the Messias some four thousand yeres some two thousand and some one thousand the last of all aboue foure hundred yeeres before Christ was borne Which if we lay together and doe consider withall how exactly they were fulfilled afterwarde in the person of Christ as in the next Section shall be declared if we adde also to this that we haue receiued these Prophecies and predictions from a Nation that most of all other doth hate vs and that the same are to be seene read in theyr Bibles euen worde for word as they are in ours if you hold in memorie also what inuincible proofes are alledged before in the second chapter for the infallible truth and certainty of those Hebrue scriptures you shall find that hardly any thing can be imagined for manifestation of a truth before it com to passe which God hath not obserued in fore-shewing the Messias The fift Consideration AND all these considerations are touching the Iewes There remayneth some-what to be sayde of the Gentiles who albeit they were to receiue their principal knowledge in thys affayre from the Iewish Nation to whom the Messias was first and principally promised and from whom the Gentiles had to expect both theyr Sauiour and hys Apostles as also the Scriptures for testimonie and witnesse of them both and finally al theyr certaine knowledge and sounde vnderstanding in the misteries of Christ yet had they also among themselues some kinde of notice and fore-warning in thys matter which beeing ioyned with that which I haue sette down before of the Iewes and examined at the light of Gods diuine Prophecies before alledged it wil make very much for confirmation of our Christian veritie And therefore thys last consideration shal be of the foreknowledge of Gentiles in thys behalfe For better vnderstanding wherof it is to be noted y t besides all knowledge of y e Messias that diuers Gentiles might haue by the Hebru● scriptures which as I haue shewed before were in the Greeke language diuers ages before Christ was ●orne or by the instruction or conuersation of the Iewes with whom many Pagans dyd lyue familiarlie there remained three waies peculier to the Gentiles wherby they receiued some vnderstanding and fore-warning of this great mistery The first was by tradition and writing of theyr auncestours The second by prophecies of theyr owne The third by admonishment of their Idoles Oracles especially when the time of Chris●es appearaunce drew neere And for the first way it is euident that as the Iewes receiued diuers things by succession from their forefathers they againe from Moses and Moses from the Patriarches Iacob Isaack Abraham who was the first man frō whom that whole Nation proceeded and in whom they were distinguished from all other people in the world so had the Gentiles other Nations theyr succession also of doctrine and monuments euen from the beginning albeit the lower they went the more corrupt they were and more obscured in diuine knowledge by theyr exercise in Idolatry So we knowe that the Romains had their learning from the Graecians the Graecians from the Egyptians and the Egyptians from the Chaldaeans who were the first people that receiued instruction in diuine matters from Adam Methusalem Noe and others of those first auncient Fathers Now then it is to be considered that by consent of Writers there were three famous men that lyued together in those auncient times to wit A●raham who descending from HEBER was the Father and beginner of the Iewes or Hebrues and with him Iob and one Zoroastres that were not of that linage of HEBER but as we call them for distinctions sake eyther Heathens or Gentiles albeit that difference was not then in vre And of Iob wee know by y e testimony of his booke that he was a most holy vertuous man Of Zoroastres we know onelie that he was greatly learned and left testimonies thereof vnto his posteritie Thys Zoroastres lyuing in Abrahams tyme might by account of Scripture see or speake with Noe. For Abraham was borne three-score yeeres before Noe deceassed And Noe was borne aboue fiue hundred yeeres before Met●usalē died which Methusalem had liued two hundred and fortie yeeres with our first Father Ad●m and had enioyed conuersation both with God Angels And thereby no doubt could tell many high and secrete misteries especially touching Christ in whom all hys hope for redemption of hys posterity did consist Which misterie and hidden knowledge it is not vnlike but that Abraham Iob Zoroastres others who lyued at that time with them might receiue at the third hand by Noe and his children I meane Sem Cham and Iaphet who had liued before the flood and had seene Methusalem which Methusalem lyued as I said before so many yeeres with Adam Heere-hence it is that in the wrytings of Zoroastres which are extant or recorded by other Authors in his name there be found very plaine speeches of the Son of GOD whom he calleth Secundam mentem the second minde And much more is to be seene in y e writings of Hermes Trismegistus who liued after in Egipt and receiued his learning from thys Zoroastres that these fyrst Heathen Philosophers had manifest vnderstanding of this second person in Trinitie whom Hermes calleth The first begotten Sonne of God his onely sonne his deere eternall immutable and incorruptible Sonne whose sacred Name is ineffable those are hys words And after him againe among the Graecians were Orpheus Hesiodus and others that vttered the like speeches of the son of God as also the Platonists whose wordes and sentences were too-long to repeate in this place But he that will see them gathered together at large let hym reade eyther Origen against Celsus the Heathen or els S. Cyrill in his first booke against Iulian the Apostata And thys shall suffise for thys first way whereby the Gentiles had vnderstanding of Christ. For the second thing which I mētioned is to be vnderstoode that among the Gentiles there were certayne Prophetesses or women Prophets called Sibyllae which in the Greek tongue as Lactantius gathereth may signifie so much as either Counselle●s to God or Reuealers of Gods councell And these women being indued as