Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	world_n	worship_n	worship_v	56	3	7.4251	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05462	Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge.	Lightfoot, John, 1602-1675.	1629 (1629)	STC 15593; ESTC S108555	67,393	223

the thought of on● ●●ely God the Persians thought hee ●●uld not be comprehended in a Tem●●e and Numas thought he could not 〈◊〉 represented by an image and for ●●is saith Clem. Alex. hee was hel●ed by Moses yet came all these farre ●ort of the knowledge of God Na●●re when shee had brought them ●●us farre was come to a non vltra ●●d could go no further Happy then 〈◊〉 wee if wee could but right-prize ●ur happinesse to whom the day spring ●●om an high hath risen and the Sonne of ●●ghteousnesse with healing in his wings ●●on whom the noone-tide of the Gos●ell shineth and the knowledge of God 〈◊〉 its strength Euen so O Lord let it be ●ill told in Gath and published in the ●●reets of Ascalon to the rankor and sor●ow of the vncircumcised that God is ●nowne in Brittaine and his Name is ●reat in England CAP. II. Of the Names of GOD vsed by Iewes and Gentiles NO Nation so barbarous saith Tull● that hath not some tincture of kno●ledge that there is a Deity And yet many nay most People of the world fa●● short of the right apprehension o● God through three reasons First when they cannot carry their minde further then their senses and so think● God hath a body as they haue that i● coloured c. Secondly when the● measure God by themselues so mak● him passionate like man For men no● able to conceiue what God is what his nature what his power c. fall into such opinions that they frame Gods of themselues and as is their owne humane nature so they attribute to God the like for his will actions intentions saith Arnobius Thirdly when they mount aboue nature and sense and yet not right feigning that God begat himselfe c. Hence came the multitude and diuersitie of Deities among the Heathen minting thousands of gods to finde the right and yet they could not Hence their many names and many fames made by them that it seemes thought it as lawfull to make gods as it was for God to make them At first they worshipped these their deities without any representation on●y by their names Caelites Inferi Heroes ●umani Sangui and thousands others ●he naming of which is more like con●uring then otherwise Nature it selfe ●aught men there was something they ●ust acknowledge for supreame super●●tendent of all things This light of ●ature lead them to worshippe ●●mething but it could not bring ●●em to worship aright Hence some ●dored bruit beasts some trees some ●●rres some men some Deuils Some 〈◊〉 images some without some in Temples some without Thus was Gedeons fleece the heathen peece of the world all dry set in the darkenesse of the shadow of Death But in Iury was God knowne and his Name great in Israel By his name Iehouah he exprest himselfe when he brought them from Aegypt and his glory hee pitched among them They knew him by his names and titles of Elohim Adonai El Shaddai Elion and his great name Iehouah as the Iewes do call it There the Scriptures of the Law and Prophets did teach them yet they thus neerely acquainted with the true God forsooke him so that wrath came vpon Israel The Rabbinicall Iewes beside Scripture words haue diuerse Phrases to expresse God by in their writings As frequently they cal him Hakkadhosh baruchhu the holy blessed he in short with foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime they vse El iithbarech the Lord who is or be blessed Sometimes Shamaiim Heauen by a Metonomy because there hee dwelleth The like Phrase is in the Gospell Father I haue sinned against heauen Luk. 15.18 The like Phrase is frequent in England The heauens keepe you Shekinah they vse for a title of God but more especially for the Holy Ghost So saith Elias leuita in Tishbi Our Rabbins of happy memorie call the Holy Ghost Shekinah gnal shew shehu shaken gnal hannebhiim because he dwells vpon the Prophets Accordingly saith our Nicene Creed I beleeue in the Holy Ghost who spake by the Prophets Shem a name or the name they vse for a name of God and Makom a place they place ●or the same because hee comprehendeth all things and nothing compre●endeth him Gebhurah Strength is in ●he same vse They are nice in the vt●erance of the name Iehouah but vse ●iuerse Periphrases for it as Shem shel ●bang the name of foure letters Shem ●aminhhadh the proper name and o●●ers One in Eusebius hath eloquently expressed it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seuen sounding letters ring the praise of me Th' immortall God th' Almighty Deity The Father of all that cannot weary be I am th' eternall violl of all things Whereby the melody so sweetly rings Of Heauens musicke which so sweetly sings What these seuen letters are that do thus expresse God is easie to guesse that they be the letters of the name Iehouah which indeed consisteth but of foure letters but the vowels must make vp the number Of the exposition of this name Iehouah thus saith Rabbi Salomon vpon these words I appeared to them by the name of God omnipotent but by my name Iehouah I was not knowne to them Exod. 6.3 Hee saith vnto him saith the Rabbin I am Iehouah faithfull in rendering a good reward to those that walke before me and I haue not sent thee for nothing but for the establishing of my words which I spake to their fathers And in this sense we finde th● word Iehouah expounded in sundry places I am Iehouah faithfull in auenging when he speakes of punishing as and if thou profane the name of thy God I am Iehouah And so when hee speaketh of the performing of the Commandements as And you shall keepe my commandements and do them I am Iehouah faithfull to giue to you a good reward thus farre the Rabbin The Alchymisticall Cabalists or Cabalisticall Alchymists haue extracted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or number whether you will out of the word Iehouah after a strange manner This is their way to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which great mystery is in English thus Ten times ten is an hundred fiue times fiue is twenty fiue behold 125. Six times six is thirtie six behold 161. and fiue times fiue is twenty fiue behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 186. Thus runneth their senselesse multiplication multiplying numberlesse lesse follies in their foolish numbers making conjectures like Sybills leaues that when they come to blast of triall prooue but winde Irenaeus hath such a mysticall stirre about the name Iesu which I must needs confesse I can make nothing at all of yet will I set downe his words that the reader may skan what I cannot Nomen Iesu saith he secundum propriam Hebraeorum linguam c. The name Iesu according to the proper speech of the Hebrewes consisteth of two letters and an halfe as

into his world wherefore I vow to giue Almes for him that for this his soule may be bound vp in the bundle of life with the soule of Abraham Isaac and Iacob Sarah and Rebecca Rahel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soule of Mris N. the Daughter of N. who is gone to her world Therefore I vow c. as in the other before Amen The Lord remember the soule of my father and my mother of my grandfathers and grandmothers of my vncles and aunts of my brethren and sisters of my cosens and cosenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soule of N. the sonne of N. and the soules of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slaine or stabd or burnt or drowned or hanged for the sanctifying of the name of God Therefore I will giue Almes for the memory of their soules and for this let their soules bee bound vp in the bundle of life with the soule of Abraham Isaac and Iacob Sarah and Rebecca Rahel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing vpon the man that is thus charitable as it followeth there in these words Hee that blessed our father Abraham Isaac and Iacob Moses and Aaron Dauid and Salomon he blesse Rabbi N. the sonne of N. because he hath vowed Almes for the soules whom he hath mentioned for the honour of God and for the honour of the law and for the honour of the day for this the Lord keepe him and deliuer him from all affliction and trouble and from euery plague and sickenesse and write him and seale him for a happy life in the day of Iudgement and send a blessing and prosper him in euery worke of his hands and all Israel his brethren and let vs say Amen Thus courteous Reader hast thou seene a Popish Iew interceding for the dead haue but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they vse in the booke called Sepher Min hagim shel col Hammedinoth c. which I haue also here turned into English Do for thy praises sake Do for their sakes that loued thee that now dwell in dust For Abraham Isaac and Iacobs sake Do for Moses and Aarons sake Doe for Dauid and Salomons sake Doe for Ierusalem thy holy Cities sake Doe for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slaine for thy holy Name Do for their sakes who haue bene massacred for thy sake Do for their sakes who haue gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who haue not sinned Doe for weaned childrens sakes who haue not offended Do for infants sakes who are of the house of our Doctors Do for thine owne sake if not for ours Do for thine owne sake and saue vs. Tel me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Iew Romanize or the Roman Iudaize in his deuotions This interceding by others is a shrewd signe they haue both reiected the right Mediator betweene God and man Christ Iesus The prophane Heathen might haue read both Iew and Papist a lecture in his Contemno minutos istos Deos modo Iouem propitium habeam which I thinke a Christian may well English let go all Diminutiue Diuinities so that I may haue the great Iesus Christ to propitiate for me CAP. XLI Of the Latine translation of Mat. 6.1 ALmes in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousnesse which word the Syrian Translator vseth Mat. 6.1 Act. 10.2 and in other places From this custome of speech the Roman vulgar Translateth Attendite ne iustitiam vestram faciatis One English old manuscript Testament is in Lichfield Librarie which hath it thus after the Latine Takith hede that you do not your rigtwisnes before men to be seyne of hem ellis ye shullen haue no mede at your fadir that is in heuenes Other English Translation I neuer saw any to this sense nor any Greeke coppie It seemes the Papist will rather Iudaize for his owne aduantage then follow the true Greeke The Septuagint in some places of the old Testamēt haue turned Tsedhakah Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds to little or to no sense As the Papists haue in this place of the new Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse to as little purpose In the Hebrew indeed one word is vsed for both Tsedhakah for Almesdeeds which properly signifies Righteousnesse vpon what ground I know not vnlesse it be to shew that Almes must be giuen of rightly gotten good or else they are no ri●hteousnesse or they are called zadkatha in Syrian Hu ger Zadek lemehwo they are called righteousnesse because it is right they should be giuen and giuen rightly The Fathers of the Councell of Trent speake much of the merit of Almes whom one may answer in the very words of their vulgar Attendite ne iustitiam vestram faciatis Take heed you do not make them your Iustification CAP. XLII An Embleme A Wall in Rome had this picture A man painted naked with a whip in one hand and foure leaues of a booke in the other and in euery leafe a word written In the first Plango I mourne In the second Dico I tell In the third volo I will and in the fourth facio I do Such a one in the true repentant He is naked because he would haue his most secret sinnes laid open to God He is whipped because his sinnes do sting himselfe His booke is his repentance His foure words are his actions In the first hee mournes in the second he confesses in the third hee resolues and in the fourth hee performes his resolution Plango I mourne there is sight of sinne and sorrow Dico I tell there is contrition for sinne and confession Volo I will there is amending resolution Facio I do there is performing satisfaction CAP. XLIII Mahhanaijm Gen. 32.2 ANd Iacob went on his way and the Angels of God met him And Iacob said when he saw them This is the Host of the Lord and he called the name of the place Mahanaim The word is duall and tels of two armies and no more what these two armies were the Iewes according to their vsuall veine do finde strange expositions To omit them all this seemes to me to be the truth and reason of the name There was one companie with Iacob which afterwards he