Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_n	world_n	write_v	151	3	4.8821	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

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

Crede out of this sence betray not onlie the Greke Fathers vvhom yf Ievv and Turk foile all is gone but betray also the Gospel vvhich vvill not be defended by Hell-forget tormentes rooting out all auctority of Divinitie of Ebrevv of Greke of conscience in speach of a thyrd syllogisme which the surveyer in an Enthymeme made vnto the King The usual Greke must be holden the Credes meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Catelthein ●is Haidou in the Godly is a passage to heaven by usual Greke Therfore a passage to Heauen is meant by the Crede Ih. Whitg rightly held Rhodaneanes senseles that embraced not the Proposition And B. Winton in second thought surveyd that by the Grekes the phrase meant the soules comon lot to have distinctiō by the qualitie of the persō Parad●se Haides light for the good Tartarus darkenes for the other For the assumption I commended to the K. 145 Greke Epigrammes from all sortes of Grekes in An●hologie vvher all countreys and ages shevv vniformitie And so three syllogismes the R. R. F. hath made against Ben Aramas slaunder Syllogismes all vnvincible yee though he himself vvold goe about to ouerthrovv them he neuer could they be so fortified for Geneveans good yf they had one drop of thankfulnes to accept it I mentioned Scripture to prove going hence to heauen that Abraham Isaac and Iacob all faithfull be there but I hold all Britanes rude that knovv not so much yet the simple may take these Mat. 8 Luc 13 Iohn 5 Luc 23 2 Cor 5. 1 cōpared vvith Lev. 26 10 Heb. 11 vvher Abraham desired the heauenly citie and God had prepared it for him and Eb. 9 10. I cited in my reply against a Patroclean dreame and vvorse then Patroclean for he feared not but desired Hades And novv I nede not cite mo places Reason vvold tell that all use litle reason that reason not thus seing the Apostles infinitly cite of our Lords death and resurrection and neuer have one syllable of going to Hell they be of infinite impiety and contempt of God that dare vvrite of a going to Hell seing no Prophet repeateth a former matter but vvith some change yf the matter suffred anie more to be spoken So all these repetitions be stained by the unlearned vightes that honour Hell against all Gods vvisdome and against Christ his vvordes that six times in one sermō saith I goe vnto the Father Who vvold euer think that Christianes should so contemne God or Scholers be so barbarous or men so senseles Novv because the sēseles barbarousnes pretendeth English custome from Davus in the marked take Positiones for the terme descending the terme Hell then I vvill returne to the Greke Fathers Of tvvo vvordes Descending Hell hovv the unlearned unstayd do turne aside The termes Descending Ascending are vsually taken for passages vvher the ungrounded barbarous ignorant of vsuall speach make ship vvrach of faith By these particularitez they may be instructed Descending to Egypt Gen 262 and Ioseph Hurad vvas caused to descend to Egypt that is in our Church Bible Ioseph vvas brouhht to Egypt Gen 37 So Iuda vvent from his brethren Ebrevv Iarad Descended And so infinitly in Genesis for passage to Egypt And usuallie in Iosuae borders of land reching or going frō tovvne to tovvne are said to descend And it vvold vvearie one to reckon the Iudges or defenders phrase of Descending for going to an exploit In Samuel Kinges and all the stories Descend is the vsuall passage and so Ascend as Anabasis expeditio Cyri. Some time it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe by the lxx Gen. 43 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 294. To go and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass through And in double active to cause to descend up the Arke that is to carie it And the lxx translate it to ascend Ruth 3 3 Io. 13. So Ievves and Ievv like may be aunsvvered that the terme Descending is plain for anie passage and al passage of soules hēce is ascending Koheleth or Eccles 3. for they returne to God Eccl. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sence for passage from Nazareth to Capernaum passage to Samaria Cyprus Seleucia Cesaria Antioch from Macedonia likevvise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas for passage avvay So scripture should muse sl●underous Ievves Ievv-like barbarous For the other vvord Haides is knovven to milliones in Britanie and both together heard for 3000 yeres use to meane a passage of soule to God in our Soile they are holden barbarous unlerned that daregape against this Shortly Germanie vvill so stop Ievves railinges the vvicked helpers of Machmad Let us marke Hades in the Nevv Test Now of the woord Haides or Hades Hell in comon sense but never for to particular Gehenna The R. R F. cited thrise vvher God vvrote Gehenna Mat. 5 tvvise ●oonce in al these places he cited Hades as though it had ben ther not regarding the Test vvhich God gave us but making a nevv from his ovvne vvise head Yet all humane recordes all together all laid in a balance● are to S. Mathevves thrise Gehenna lesse then the dust of a balance The true terme Gehenna being a Thalmudique terme for soules place confirmeth the Ievves comon place vvho most learnedly teach that the Ebrevv neuer nameth place of joy properlie or of torment Thus both are taught Lev. 26. Yf you kepe my commaundements I vvill dvvell amōgst you In Paradise saith the Rabbin by a borovved spech from Adās garden Yf ye kepe not my Lavves my angry face shal be upon you Wher before the throne of God and the Lamb Apoc. ●4 on high Cether Malcuth as the Ievves in proprietie of spech express their mind For their Midras or fabling commētaries they have a rule that none may stay upon them And he that cited them shevved in fevv vvordes that he vvas a babe in judgement When the Zohar agreeth vvith the Nevv Test then it is certen old sage not late discanters bred the spech Aben Ezra checketh mightily the comon Midras and comonly and notably Pref to Moses The valley of Hernnon nere Ierusalem vvas a place vvher children vvere offred to Deuels brēt to death And the old holy Rabbines borovved that terme to expresse Eternal torment and our Lord confirmeth that and their judgement therin for all their vein in the Lavv layng that dovvne once tvvise thrise he teach●●h all learned to kep that terme in all translationes All bodies shal be cast to Haides for it is the grave to the bodie the miserable bodies only shal be cast into Gehenna so the R. R. F. vvold by Greke of his ovvne making haue marred all faith To forged textes I nede not to aunswer The Pentheus in Euripid. that seeth a double Thebes a double Sunne savv one but this Pentheus seeth none But vvhere Haides is in dede he shal be aunsvvered The builders on the rock vvere not hindered