Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	mean_v	soul_n	5,173	5	5.5842	4	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

by the gates of Haides They feared not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passe to the grave death and region of soules as A thanasius speaketh Capernaūi Hades is in Ebrevv Abne Bor the stones or clods of the pit vvher bodies vvithout life lye a child might sone see so much Ebrevv Greke and Scheol for building tentes cattels and mens bodies num 16 had no vvorse A sound Divine vvill not say that all men dead there died the second death Abrahams Hades I often handled That in 1 Cor 15 nothing helpeth the vvicked ther for bodies it is the poison of Rottednes Keteb a plagy ayer Ps 91 and Rekabon Rottednes ar centron sting in the lxx the comon sting of the body and Hades to the body is but grave and death And ther Hades to the soule as the most learned Photius in Oecumenius teacheth conteyneth all faithfull soules vntill the resurrection wicked and barbarous vvrangling vvith Scripture bredeth fevvell for Hell Death and Hades vvherof Christ hath the keys as the Rabines speak should not take Iohn before the time as Arethas saith Ap. 1. Hades that receaved Cesares and their troupes had bene no nevves to the serpentes sede to be soules Hell a gulf of buriall vvas there meant When the sea and Hades geueth up the deade the grave and ayer as Origen and Methodius think yeld the bodies Andreas saith truly though lesse fitly for a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place vvhich receaveth our soules is Hades there the vvicked are Death and Hades Apoc. 20 as Arethas lernedly expoundeth the place and they are cast into the Sea of fyer Brimston second death Elihu vvas not bolder to say Men of hart vvold speake as he then the penner here that Grecianes and Ebricianes sound from childhood vvill speake as he that Haides is neuer hell in the Nevv Testament But their tongues are set on fyer from Gehenna that so teach Haden properly to meane Gehenna Hell either ther or in the Crede None can deliver his soule from hell Ps 89. all faithfull shall deliuer their soules from Gehenna So our Bibles ne●er meane hell of tormēt but vvhen Gehenna is in the Greke Neuer in all the old testament but by consequent that death to all the vvicked comonly an hasted Scheol or hades hath Gods-hated in Hades the place of torment An this much against the spech of Dauis in the market for the true meaning of Descending Hell Now let vs go to learned Euseb wher Haides is most nobly handled by B. Winton for Geneva wher they could not help them selues And now the R. R. F. his auctoures will confirme for poor Geneva all that theyr hartes can desire more then wicked Ievves vvish to stop theyr vncleane mouthes foming out theyr ovvne shame as raging vvaues of the sea Lyers railers against all honesty Of Eusebius hovv B. vvinton citeth him so that he might stop Ievves vncleane mouth Eusebius is cired by L. vvinton speaking thus Eccl. hist lib. 1. Cap. 13. He raised the longe layd in slepe brake the vvall that never vvas broken afore Here the raised be the iust from Haides the difference is that theyr bodies never more returned to Haides That is meant by breaking the vvall vnbroken till then Here Ben Arama might be sayd to haue a brasen hard face yf he vvold gather a going to Hell or the long dead to haue bene raised thence they gather vvell truly that the soules vvere raised to theyr bodies from that part of Haides vnto vvhich our Lord vvent But because all heathen should tell vvhat Eusebius should meane they vvold say he m●ant heauen by Haides Eusebius doth so expound him self B vvinton might tell Ben Arama that Euscbius vvold tell Siph●i the Alcoran that they greatly iniuried the Gospel to gather Hell vvher heauen is plainly meant And herein B. vvinton fighteth for England Geneveans theyr partakers that the old iust our Lord vvent to Hades vvhere Paradise Lyeth Geneveās vvish Grekes for that the BB. of England cite auctoures that vvill suffre no other meaning for their vvordes And the right referend fathers should be the skumme scomme of the vvorld yf any Ievv Lerned in Ebrevv Greke as all ought to be checkers of Bishops yf he could prove they meant hell vvher the Auctours meant heauen perverting so grosly so crosly for to make their Hell from Eusebius Ecc. Hist 1. 13. vvho meaneth heauen Apod 3. in handling the same matter by other termes So Eusebius doth expound him self that all might be Hesiodean old sucklinges that should mistake him Also B. vvinton might prove that Eusebius meaned as Ievves for soules place by Citing the Ievv Aristobulus The Peripatetique as agreing vvith Christianes citing heathen poetes of our mind in praepar Euangel li. 13. fol. 401. in these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sum is from Empedocles in Aristob The Ievv allovved by Euseb saith the Godly going hēce are happie vvith divine vvightes in the same dvvelling Thus the Athean Ievv vvas a lyer a railer against all duty by B. W. that blaphemeth us in teaching that the holy vvent to hell So Eusebius B. vvintons auctour being soundly expounded stoppeth Ievves mouthes teacheth that Christanes haue Ievves Grekes for them that the good departing hence are vvith the happiest And Eusebius vvas to make good to heathen the judgment of Christianes in comon plain agreement not to be a vvicked sophister speaking as to the heathen capacitie yet having on thing ready in his tongue an other thing hid in his heart A Ievv or vvorse then a Ievv should he be that vvold then peruert Eusebius seing he teacheth so plainly that the godlies going to Hades meaneth in Ievves phrase an adioining unto the Fathers vvher they are equales to Angels as Philo speaketh of Abraham hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Christian checketh Philo for this But some had yf they vvere of an other mind and durst combat Therfore Ievvee should hold the best of Gregorie Nazianzen for tartaros and Catachthonia wherein Epiphanius Cyrillus S. Paul Phil. 2 be expounded Yf anie Buzantian and Ievv angry that Chrysostome drove them there to shame vvol be reuenged also of Gregorie Nazianzene vvished to be Bishop of Constantines Citie and in great election vvold quarell vvith him for Tartarus or Catachtonia in vvhich vvord Cyrill of Ierusalem folovveth him vvith Epiphanius or upō S. Pauls vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aunsvver is readie These auctours vvhich meant that our Lord vvent hence unto the happie are cited by B. Winton for the right meaning of the crede vvho expreslie telleth that no scripture denieth the going hence to Paradise in ser fol. 219 often cited and in manie vvorkes vvhich may stop the uncleane mouthes of Ievves Novv they shall be expounded hovv they nothing help Machmades frendes for better keys of Paradise S. Paul saith

had all theyr actiones as opened in a book before his judgement throne made a riddance of them by the day that he was to com into the world And joyneth vnto theyr vtter consumption his coming in the cloudes of heauen ascention vnto the Everlasting throne promised vnto Dauid There the Romanes begin theyr dealinges vvill rule over the King of heauen till they crucified the God of glory Wherfor they are pictured after the tenour of all Daniels fower in one The Lion the beare the fourheaded Leopard the fourth the ten-horned giue them armes to make one of them fower a beaste ten-horned colored like a Leopard footed as a bear and mouthed like a Lion Theyr tribute or taxe over the world fell out euen vvith the time that Christ the God of heauen came from the father into this vvorld And Da●el taught vpon Babels fall vvhen God vvold by his ovvne blood open an Eternall Kingdome to them that beleued in him and vvhen God in Christ wold enter into the vvorke of the tabernacle euen begining 30 yeres in the flesh So the faithfull savv vvhen the son wold dvvell in our taberna●le of Abrahams sede whose familie knovven rightly of fevv perverted by ●evves vvith many questiones depending heron I open to all Christianes first shevv at the Entrance the reason of severall beginnige● in the holy men that spell or speak vnto vs of God come in the flesh Of S. Mathews beginning from Abraham The full purpose of S. Mathew concerning the Kingdome of the Iewes I will handle at large in due place Now the reasons of Abraham made the beginnig may be touched only 1. Abraham vvas the first man to whom Christ was promised in plain termes that in his sede all the families of the earth should be blessed So a beginning from him is fit for Iewes and heathen 2. In that Eue had a promess that Christ should destroy the workes of Satan who destroyed the vorld Kild Adam to be dead in sin to leaue this world our Lord his justice and death resurrection ascension restoring Adams soule to justice the new world wherein justices dwelleth all these poinctes are closly taught But contemned by the blinded of Satan who delite to be vnwittj vvill not so much strain theyr care as to vnderstand vvhat God speaketh Novv to Abraham matters vvere shevved playner that the destroyer of Satans workes should come of him after death should be reuiued figured by Melchisedek as Abraham Sara dead from strength of generation yet by faith vvere quickened and iustified by faith So they should be vvho beleued in God that raiseth Christ from the dead For these causes the beginng of the Nevv T. is fitly taken from Abraham Of S. Marc. S. Marc dravveth his entrance from the last prophet vv●●● Iohn Babtist is foreshevved from Esays comfort vpon spech of the fall of Babel vvhich matter vvas plainly expounded fo● time vvhen Cyrus destroyed Babel Marc his Gospell is of half a seauen to shevv Christ his teaching of the covenant for many And as God vvold haue S. Mark to fortify the Angels Chronicle for the time So he vvould haue the other thre Euangelistes to hasten to the same As S. Mathevv doth vvhen he told that our Lord dvvelt in Narazet as in the volume of the prophetes Es xj he is called Nazer in the Babylon Thalmud in Chelek Nazor is the name of the son of Dauid Presently after Thalmadique handling of that his name he cometh to the Angel Gabrieis half seauen so doth S. Luke S. Iohn hasten to the preaching of Malachj the sonne of Zacharj Wherby any might marveile hovv the Ievves could misse to receaue the King of glory coming to his ovvne hovvs And thus all the four evangelistes shevved care to fottifie that part And God vvold haue it famous turning it into a proverbe for afflictiones conformable to the afflictiones of Christ by all●sio● to that time That the afflictiones for Christ should be called the afflictiones of dayes 1260. or of a time tvvo times half a time monethes forty tvvo So by allusiones our Gracious Lord teacheth vs to mark the four evangelistes for the half seauen of our Lordes preaching specially S. Mark to go back with him to Daniel And our Lords ovvne tongue doth call vs to marke the time in the Parable of the fig tree fruteles hindering the Earth Which spech may be gathered to be six monthes before the cursed fig tree vvithered As Bucholkerus maketh a goodly comparison of that Parable of our Lordes half seauen So our Lord calleth vs from Elias Baptist vnto Elias the Thisbite hovv in his time heauen vvas shut three yeres six monethes vvarning that synce the heauens vvere opened at his baptisme vntil his soule should returne from the cross to heauen yeres should be three six monethes Novv the gathering of Elias times in the first of the Kinges vvold require long labour But vve may be sure it vvas vvell knovven amonge the Thalmudignes as S. Iames speaking to the Thalmudique maner sayth that Elias pray●● stayd raine three yeres six monethes Thus the time of our Lords preaching is svvetely compared vvith other Scriptures vve may be sure that our Lord spake the truth seing ou● Lord told in Daniel ch 7. 12. That Antiochus should cro●● the lavves offring a time tvvo ●imes an half He vvold haue his time for sanctifying the temple to be as vvell Knovven as vvell measured seing the allusion Ap. 12. of a time tvvo times half a time is taken from his preaching In what moneth S. Marke beginneth his story the rest the opening of the heauens by the second Elias Because our Lord was baptized even beginnig thirty to open the Kingdome by teaching the covenant to many three yeres six moneth Seing his soules passage from the crosse to the fathes is certen in the fiftenth of Nisan So his birth Baptisme should be in the seauenth moneth Aethanim Which vvas the first moneth after the creation of the world Of the moneth Ethanim or September It may somwhat help to mark old story of Aethanim from 1. Kinges ● 2. All Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seauenth moneth And the sacrificers brought the Ark of the covenant of the Eternal vnto his place vnto the Dabyr vnto the holy of holy the Cherubim spred theyr vvinges over the place o● the ark This so Solemne should haue antitypon awnswearable in high matter And what thing els can be but that the most holy was manifest in his temple the army of Angels spred● theyr winges to haue him honored at his coming then into the world The explication story of the moneth Aethanim The most Lerned Chaldy paraphast Ionathā speaketh thus of Aethanim It is the moneth of the

of the tvvo rivers Tigris Euphrates stayd at Charan till he make many Soules his father died there aged 205. yeres heauy by yeres who toke his journey for Chanaan had not broken off but by heauy yeres death then was Abraham 75. by Moyses text by S. stephans note vpon it by the Greke Philo whose wordes I haue cited in the Concent in Latin by sundry Ebrewes in Midras Rabba And reason wold tell vs that Thara was dead before God promised Abraham that Christ should come of him Otherwise as he took journey tovvard Chanaan he had not stayd in Charan but by vveakenes An aunsvvear to M. Scaliger Because it is vvritten Thara liued seauenty yeres begate Abraham Charan Nachor M. scaliger fighteth vehemently against Beroaldus all that vvere afore of his mynd And vvher he saith still brethren be named in seniority for the obiection in Sem Cham Iapheth vvher Iapheth is eldest in the lxx he vvold haue Sem eldest Cham next Iapheth yongest I aunsvvear yf any vvil be contentions the church of God hath no such custome to S. stephen act 7. he sayd None yet vnderstood S. Luke Then vvher is the fault in our vvit or i● his pen And in Bathshebaes sonnes 1. Chr. 3. Salomon the Eldest is named last Nathan the second is named third And Ioachaz the second sonne of Iosias both is named first called the first borne And seing Ischa or Sara vvas Harans daughter but ten yeres yonger then Abraham the Babylonian Thalmud gathereth sensibly that Abraham vvas not the Eldest So all the Eldest Ievves fight for S. stephen for S. Luke And for S. Mathevv that Thara vvas dead before Abraham receaued the promisse That still Abraham might be alone in the dignity of the promesse So M. scaliger might haue spared disturbance of S. Mathevves begininge Of Abrahams Idolatry S. Paul calleth Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he vvas once Idolatrous such an one Philo Rambam make him to haue bene but by faith he vvas iustified So S. Paul disputeth vpon him against the Ievves thus vvhat shall vve say then that Abraham our father found by the flesh yf Abraham vvere iustefied by vvorkes he hath vvherin to reioyce But he hath no vvorkes to reioice in before God For his request vnto Sara to hazard her Chastity vvas a fault as Rabby Bechaia vpon gen 15 doth make it an egregious trespas a gross fault an exceding sin bred frō great mistrust in God the cause of Israels sorovv fall in Egypt So he hath not to rejoice before God Therfore he vvas not iustified by vvorkes before God S. Iames dealing vvith Ievves vvho then as novv think theyr reverence to the lavv belief in the trueth of the story iustifyes them shevveth that they are deceaued For Abraham all Godly shevv good vvorkes to tell others that they honour God as Abraham did in not sparing his Sonne Novv vvher as God sayd to Abraham Because thou hast not spared thy only sonne I svveare I vvill multiply thy sede The very Ievves in Midras Rabba shevv the meaning thus by the similitude of a physician vvho promiseth to heale a great man of a dangerous sicknes after his promess geueth a most bitter potion vvhich the patient taketh boldly then the physician sayth Because you haue so taken the drench I vvill svvear I vvill heale you Thus the party is confirmed not called to a nevv beginnig So Abrahams manifestation of regeneration is re●ompensed in a confirmation not vvith the fountain of his iustification And still the Prophetes require open iustice God punisheth every sin but lesse vpon charity in that sense charity covereth many sinnes But the fountaine vvas Abraham beleued in God that vvas recokned to him for iustice as Dauid sayth that they are happy vvhose sinnes are forgiuen So Abraham vvas iustified by faith beleving that Christ sbould come of him should be raised from the dead as he knevv that yf he had killed Isaac God wold haue raised him again So faith shal be reckoned vnto vs for iustice vvich beleue that God raised Iesus our Lord from the dead vvho vvas killed for our sinnes raised for our iustification These poinctes the Greke Crede handleth plainly the Greke fathers Porphyry and the oracles that our Lordes soule vvent hence to heauen And Ben Arama vvho saith Christianes beleue our Lordes soule vvent to Hell doth the Gospell great iniury Fot through infinite mention of death resurrection ther is never one syllable of going to Hell but in one oration in Iohn six times express mentio of going to the father A vvise vvriter never repeates but vvith some addition yf any can be And seing the going of a iust soule to Hell is more strange then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dvvelling of God in man or resurrection it had bene oftener handled in plain termes yf it had bene true One R. Man a Ievv obiected vnto me our Crede of going to Hell I told him it vvas an heathen phrase but meaned as theyr Thalmudique to go to Parad●se So descending in Moses Iosue Iudges Ruth Kinges is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated more then once translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascēded And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go is translated Ascend Descend So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed of passage as from Nazareth to Capernaum ●aum in our Lord exceding often in the actes of the Apostles and Hades for Abraham is heauen or Paradise For as Britanie conteyneth tvvo partes England Scotland So Haides conteyneth Heauen Hell in Abraham set in the beginnig of the Nevv Testament God vvold vse Haides Luc. 16 tell expresly that God praepared Heauen to receaue Abraham the pilgrom stranger loking for the heauenly city hence the Ievves might haue lerned the meaning of our Crede for Paradise Luc. 23. the matter vvas plain that our L. vvent thence thither And no Ievves of Modesty vvold haue slaundered our Gospell to Mach mad to forge beter Keys of Paradise A phātastical Black smith not a B●ssaleel he proued Although this article should here be handled largely in Abraham the Patron of faith yet I may be short because L. Th. vvinton proveth against Geueveans by Iosephus Ignatius Iustin martyr Eusebius Athanasius in his sermon Cyrillus Epiphanius Nazianzen That Haides or Ca●achthonia to Godly is heauen he fortifieth Geneveans faith that by Grek our Lord vvent hence to Paradise iustly reiecteth Hell grefe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hated of Bible Rabbines vpon Ebrevv Attiques vpon the Gospell I shevved in six Greke vvorkes left in Germanie hovv lernedly the R. R. F. healed the Geneveans disease vvho denyed a going to Haides vvher Abraham is Luc. 16. all faithfull soules to crosse theyr ovvne faith deny soules immortality vvold haue all heathean enemies for f●endes all