Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	jesus_n	zion_n	28	3	8.7011	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

most esteemed they had not their equals among their posteritie Secondly in hys Treatise of Phylosophy he passeth it for a grounde that spirits not depending of materiall bodies cannot die or wexe old and therefore of necessitie he must conclude that some other cause is to be yeelded of the ceassing of these Oracles which cannot be but the presence and commaundement of some higher power according to the saying of S. Iohn To this ende appeared the sonne of God that hee might dissolue or ouerthrowe the workes of the deuill Neyther dyd Iesus thys alone in hys own pers●n but gaue also power and authority to his Disciples followers to doe the lyke according to their commission in S. Mathewes Gospell Super omnia Daemonia et spiritus immundos c. You shall haue authoritie ouer al deuils vncleane spyrits Which commission how they afterward put it in execution the whole worlde yeeldeth sufficent testimonie And for examples sake onely I wil alledge in this place an offer or challenge made for the tryall or proofe thereof by Tertullian to the Heathen Magistrates and persecutors of hys time his wordes are these● Let there be brought heere in presence before your trybunall seates som person who is certainly known to b● possessed with a wicked spirit and let that spirit ●e comma●n●ed by a Christian to s●eak and he shall as truly con●esse himselfe to be a de●il● as 〈◊〉 other tymes to you he will falsel● say he is a God Aga●ne at 〈…〉 let there be bro●ght foorth one of these your Priestes or Prophets that will seeme to be possessed with a diuine spirit I mean of those that speake gasping c. in whom you imagine your Gods to talke and except that spyrite also commaunded by vs doe confesse himselfe to be a deuill being afraid indeede to lye vnto a Christian doe you shedde the bloode of the Christians in that very place c. None will lye to theyr owne shame but rather for honour or aduantage yet those spyrits will not say to vs that Christ was a Magitian as you doe nor that he was of the common cōdition of men They wil not say he was stolne out of the Sepulcher but they will confesse that hee was the vertue wisedome word of God that he is in heauen that he shall come againe to be our Iudge c. Neither will these deuils in our presence deny thēselues to be vncleane spyrits and damned for theyr wickednes that they expect his most horrible iudgement professing also that they doe feare Christ in GOD and God in CHRIST and that they are made subiect vnto hys Seruants Hetherto are the words of Tertullian contayning as I haue sayde a most confident challenge and that vpon the lyues blood of al Christians to make tryall of theyr power in controling those spirits which the Romaines other Gentiles adored as theyr Gods Which offer seeing it was made and exhibited to the persecuters themselues then lyuing in Rome wel may we be assured that the enemy would neuer haue omitted so notorious an aduantage if by former experience he had not beene perswaded that the ioyning heerein would haue turned and redounded to hys owne confusion And this puissant authority of Iesus imparted to Christians extended it selfe so farre forth that not onely theyr words and commandements but euen their very presence did shut the mouthes and driue into feare the myserable Spyrites So Lactantius sheweth that in hys dayes among many other examples of thys thing a seely Seruing-man that was a christian following hys Maister into a certaine Temple of Idols the Gods cryed out that nothing coulde be well done as long as that Christian was in presence The like recordeth Eusebius of Dioclesian the Emperour who going to Apollo for an Oracle receiued aunswer That the iust men were the cause that he could say nothing Which iust men Apollos Priestes interpreted to be meant ironically of Christians and therevppon Dyoclesian began hys most fearce and cruell persecution in Eusebius dayes Sozomenus also wryteth that Iulian an Apostata endeuouring with many sacrifices cōiurations to draw an aunswer from Apollo Daphnaeus in a famous place called Daphne in the suburbes of Antioch vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that lay neere to the place were the impediment why that God coulde not speake And thereupon Iulian caused the same body presently to be remooued And finally heereof it proceeded that in all sacrifices coniurations other mysteries of the Gentiles there was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be well accomplished To conclude the Pagan Porphyrie that of all other most earnestlie endeuoured to impugne disgrace vs Christians and to holde vp the honour of hys enfeebled Idoles yet discoursing of the great plague that raigned most furiously in the Cittie of Messina in Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Phisicke much adored in y t place was not able to helpe them It is no meruaile sayth he if this Citty so many yeeres bee vexed with the plague seeing that both Aesculapius and all other Gods be nowe departed from it by the comming of Christians For since that men haue begun to worship this Iesus wee could neuer obtaine any profit by our Gods Thus much confessed this Patrone of Paganisme concerning the maine that hys Gods had receiued by Iesus ho●our Which albeit he spake with a m●li●ious minde to bring Christians in hatred and persecution thereby yet is the confession notable and confirmeth that story which Plutarch in his fore-named booke doth report that in the latter yeres of the raigne of the Emperour Tyberius a strange voyce and exceeding horrible clamor with hidious cryes skryches and howlings were hearde by many in the Grae●ian sea complaining that the great GOD Pan was nowe departed And thys Plutarch that was a Gentile affirmeth to haue beene alledged and approued before the Emperour Tyberius who meruailed greatly thereat and could not by all his Diuines and Soothsayers whom he called to that consultation gather out any reasonable meaning of this wonderful accidēt But we Christians comparing the time wherin it happened vnto the time of Iesus death and passion and finding the same fully to agree may more then probably perswade our selues that by the death of theyr great God Pan which signifieth al was imported y e vtter ouerthrow of al wicked spirits Idols vpon earth The sixt Consideration AND thus hath the Deitie of Iesus beene declared and approoued by hys omnipotent power in subduing infernall enemies Nowe resteth it for vs to make manifest the same by hys lyke power and diuine iustice shewed vpon diuers of his enemies heere on earth whose greatest punishment albeit for the most part he reserueth for y e life to come

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

Dan 9. Gentiles belieued the scripture 1. Esdras 1. 3. Esdras 2 The Prophecies of Daniell Dan. 5 Dan. 11. * Beholde three kings shall yet stand in Persia and the four●h shal be rich aboue all the rest Dan. 11. Iustin. hist. lib. 12. et 13. The foure Monarchies of Assirians Persiās Grecians Romaines Dan 2 Dan 8 The foretelling of great Alexander Iosep● lib. de antiq Iud. cap. 8 What maner of persons our Prophets were Ptolo. in lib. de fructu Moses Narbon in lib. Abubacher et Auampare Roger. Baco lib. de sex scient experimentalib Amos 1 Exod 15 Iudges 5 1. Reg 2 Luke 1 et 2 Acts 21. Approbation of Heathen Wryters Gene 1 et 2 Gene 6 7 8 Iosep. li. 1. de antiq Iud. Euseb lib. 9 de praep Euan● cap. 4. Gene 5 10. and 11. Gene. 11. Euseb. lib 9 de praep ca. 4● Marke thys reason Gene 11 12.13 14 c Alexan. Polihist lib. de Iudai hist. Melo lib. de fraudib Iudeorum Arta. in Iudeorum hist. Gal de simp. Pausan. in Eliae Solin in Polih Tacitus lib. vlt. histor Gen 15 16.17 18 c Aristae lib. de Iob. Exod 2 3 4 5 c. The description of Moses person out of Heathen Wryters Iosep. lib. 8● de antiq cap. 2. The treasures hiddē in the Sepulcher of Dauid Iosep. l. 13. de antiq ca. 16. * The same thing attēpted Herode in hys time as Iosephus saith lib. 18 anti Ierem. 37. 4. Reg 24. Of Senacherib Esay 31. and 33 and 36. 4. Reg 9 Hero lib. 2. Dan. 16 Iosep. li. 1 de antiq Iudai No excuse of ignorāce of GOD. The errour of the old Phylosophers Rom. 1. et 2 Rom 1. Rom 1. Rom. 1. A generall sentence pronounced by S. Paule Rom 1. The application to our selues Rom. 1 Luke 12. A necessary consideration Prou. 16. Man made to serue GOD. Iob 11. Wisd 15● Prou 15 Eccles. 11 and 12. Math 12 Account to be gyuen Psal 9 43. and 141. Profitable demaunds and considerations Gene 14 Luke 2 The first cōsequence vpon due consideration of our ende The second cōsequence How each man may take a scantling of hys own estate A right course Phillip 2 A wrong and dangerous course● The reason why so few are saued Math 7.20 and 22. Luke 13 Iames 4 Math 19 Marke 10. Luke 19● A perfit example of a good conuersion Math. 19. Marke 10 The wrong course of the world A comparison expressing the vanitie of our occupations Math 16 Psalm 4 Ierem 2. A comparison 1. Cor. 9. Wisd. 5. The complaint of worldlings in the end of their life● The fonde iudgement of y e world Wisd 5● Psalm 10. Gala 6. A cōparison expressing our griefe in the end for running a wrong course The miserie of a soule that hath gone awry at the last day Wisd 5● Alexanders death Iulius Caesars death Two rare examples Iosep. lib. 14.15 et 18. d● antiq Iudai et bello Iud. lib. 2. * For enuie onely of Agrippa hys fortune Herodias did ruine herselfe and her husband as Iosephus saith Lib. 18. antiqu capit 8 9 15 Her husbande was Herode Antipas that slew Saint Iohn Baptist and was sonne to Herod the first Luke 3. Math 14. Herods death Iosep. lib. 15. antiq * Thys Herod was called Ascolonita slew the infants in Bethlem Math 2. The death of Agrippa Iosep li. 19. capit 7 * S. Luke saith he was stroken by Gods Angel Acts 12. And consider how Iosephus agreeth with thys narration * Euse. li. 2. hist. cap. 9 Sincere and profitable counsaile Eccle. 4. Iob. 9. Deut 32. Eccle. 37. Eccle. 24. Great follie and errour Esay 55. Ephe 1 1 Thes 2 2 Pet 1 Luke 15. Wisd 4 Error in our course of lyfe is not pardoned Osea 4 Esay 28 A profitable forewarning Math 25. Luke 16. A rare chance that happened to Baltasar K. of Babilon Daniel 5. If God examine straitly the actions of Infidels much more of Christians if they lyue carelesse Dan. 5 Soph 1. A dreadful diuision Math. 24. The conclusion Prou 6. Eccle 11. Of Religiō Pietie Obseruaunce Mala. 1. The acts opperations of Religion ●ames 1 August lib 10 de ciuit capit 1. How much it importeth to be religious The necessity of Christian Religion Acts● 4 How men were saued in old tyme without Christian Religion Gal 3 4 Ephe 3 Colos 1 See S. August lib. 19. cont Faust. capit 14. All olde Saints beleeued in Christ and were saued by him Gen● 3 v 15 Apoc. 3 Acts 15. Rom 5. Ephe 8. * Reade S. Aug. l. 18. de ciuit 1.47 et Epist. 49. 157. tract 45. in Ioh. Cle. Alex lib. 6. Strom. et Ierom in ca. 3. ad Gala. The difference betweene our beliefe and the old Fathers Esay 7. Gene 49. * Eusebius handleth this matter at large lib. 1. dem Euan cap. 5 The causes of thys Chapter Heb 11 Acts 14 The diuers testimonies from God of y e things that we belieue The vndoubted witnesses to be alledged in thys Chapter The dryft of thys Chapter The principall heads The Iew Gentile Ephe 1 1. Tim 2 Titus 1 1. Peter 1 Esa 2 11 19 Ier 9 12.16 The Messias promised Gene 2 Gene 3. * Rabbi Moses Benmaimon in hun● locum Tharg Hieroso in Gen. cap. 3. Gene. 12. 18. and 22. Gen 49 Tharg Hieroso ●t Onkelos in hunc locum The Messias must be a spirituall not a temporall king The tradition of the Iewes in Misdrasch Thehilim See the tytles of these Psalmes heere specified Deut. 18● Deut. 34. Psalm 88 2 Reg 7 1. Chro 22. 3 Reg 5 1. Chro. 22. 3 Reg. 12 Psal 2 45 47 67 72. Psal● 71 Ierem 23. and 33. Ezech. 34. Christ is called Da●id Thal. tract Sanch. cap. halec Esay 2 Mich 4 Esay 4 Esay 9 Esay 11 Psal 71. Eccle. 45. Wonderful properties of Christ. Math. 1. Luke 3. Acts. 13. Rom 15. Other properties of Christ. Esay 25. Esay 35. Esay 42. Esay 49 Acts. 13.47 The Commission of Christ. Dan 9. The Butte of all Scripture That Christ should be both God and man The custome of Heretiques That Christ must be both God and man Gene. 3. The first proofe Esay● 4 Esay 9. Psalm 71 Psal. 109. Esay 53. Psal. 96. Hebru 1. Psal 110 Math 2 Luke 20. * Iehoua in Hebrue Psalm 110. Rab. Ionath lib collect et Misdr. Tehillim in Psal. 2. v. 7 The second proofe Mich● ● Esay 9. * So it is in the Hebrue● An obiection aunswered Exod. 10. Psalm 45. The thyrd proofe Christ is called Iehoua * See Esay cap. 18. ver 7. and cap. 28. ver 5. Ierem 23 Iere 33. Rab. Abba coment in Thren v. 16 Misd Theh in Psal. 20. ver 1. Rab. Moses Hadars in Gene. ca. 41● Two sorts of Hebrue expositers Cabalists Thalmudists Ierem. 23. Rab. Hacadosch in Esay cap. 9. A Cabalisticall discourse Esay 8. The fourth proofe Christ called the Son of GOD. Gene 49. Rab. Dauid Kimhi in