Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	bear_v	young_a	youth_n	21	3	7.9826	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10581	The sermon, which Christ made on the way to Emaus to those two sorowfull disciples, set downe in a dialogue by D. Vrbane Regius, wherein he hath gathered and expounded the chiefe prophecies of the old Testament concerning Christ; Dialogus von der schönen predigt die Christus Luc. 24. von Jerusalem bis gen Emaus den zweien jüngeren am Ostertag, aus Mose und allen prophete gethan hat. English	Rhegius, Urbanus, 1489-1541.; Hilton, W. (William), fl. 1578.	1578 (1578)	STC 20850; ESTC S115783	385,014	486

The Archangell Gabriel did rightly expound this prophesie in Luke For after he had saluted Mary he sayd Loe thou shalt conceiue in thy wōbe and beare a sonne and shalt call his name Iesus He shal be great and shal be called the sonne of the highest And whē Mary doubtfull of these things asked how that could be seyng she had not known a man the Angell by and by answered and opened vnto her a singuler strange and supernaturall way of conception saying The holy ghost shall come vpon thee and the power of the highest shall ouershadow thee Therfore also that holy thing that shal be borne of thee shal be called the sonne of God. ¶ Anna. This by the gift and grace of God I beleue constantly Neyther do I doubt but that Christ was borne of a pure and chaste virgin seyng the holy ghost himselfe doth beare witnes of the same And S Math. alledgeth this place out of the seuēth chapter of Esay interpreteth this Ebrue word Haalmah Virgin which interpreter we both ought and may certaynely beleue But whereas that faithles and obstinate people the Iewes enemies to Christ exclaime saying that Haalmah doth not signify a virgin but a maid or yong woman alredy maried to a man and whereas they contemne the virginitie of Mary and falsly accuse it as fayned and seyng they also wrast this prophesie other wayes then to Mary according as our frend Rabbi Antonius Margarita tolde vs I pray you let me heare how these false Iewes may be refuted and conuinced out of the old testament For they deny the autoritie testimony of the new ☞ Vrb. The Iewes as vtter enemies to the puritie of the gospell obiect in deed many thinges agaynst this prophesy but al without ground and reason But that you may better vnderstand the meaning of this prophesie I will first expound vnto you certaine Hebrue wordes and cleare the controuersie in some principall pointes wherof the ground of the controuersie doth depend The Iewes haue three wordes which signify maydes the first is Naerah which signifieth a yong woman mayd or no mayd For as Rabbi Lizhak Nathan testifieth the true signification of this word is generally Youth The second word is Bthulah which as the same Rabbi sayth signifieth a pure shamefast virgin The third worde is Haalmah which in this place the prophet vseth of Mary as most proper and fit for the purpose For it signifieth a virgine whose virginitie is pure and vntouched but ripe marigeable and able to beare children And it is worthy the obseruatiō that this worde is neuer taken in holy scripture for a yong woman that hath knowen a man This also is as well worth noting that Haalmah doth not signifie generally euery mayd which is pure and vntouched but as S. Hierome noteth a virgin close kept in whom the parents diligently carefully and watchfully retayne and kepe in at home This may be gathered of the worde Schoresth For Alam signifieth to hide couer keepe out of sight And so is Mary called haalmah not onely because she was a pure and vndefiled virgin but because the yōg mayd which is diligently and vigilantly kept vp of her parents is for the most part godly and holily brought vp vertuously instructed And the Prophet could not haue vsed a worde more to the purpose and fitter for this place thē this word Haalmah which most properly agreeth with Mary For Bthulah signifieth indifferently any mayde as well yonger as older whether she be fit for child bearing or not There be many maydes well striken in age of threescore or threescore and ten yeres old and so vnfit for to beare children but the prophet would here declare and set forth a virgin both yong marigeable and fruitfull Secondly the Iewes all without reason standing vpō no ground but only desirous to make braule being in hart obstinately impudently and wilfully blynded and hardened cauill and falsly say that haalmah signifieth a yong woman which in mariage hath already known a man But they may be conuinced and proued liers out of the olde testament In which haalmah neuer signifieth a yong womā that hath had the company of man but only a pure chast and vndefiled virgin As in Genesis Rebecka when she was not yet maried to Isaac is called haalmah And as then certainly she had neuer known man but was a pure chast virgin as the wordes of the text and history manifestly and without question do proue and conuince The text in Exodus vseth the same worde in the same sence speaking of Meriam Moises his sister so doth it in the 67. psalme and in the Canticles 1. and in many other places which were both laborious to recite yet not greatly needfull in so playne a matter But the Iewes alledge an other thing to wit that this prophesie imported and was ment of king Achas his sonne Ezekia they say that he was giuen to the house of Dauid as a signe by which they might know that they should be once deliuered from those two kings Rezin and Pekah ¶ Anna. They that faithfully beleue the Gospell be not troubled with this obiection at all Yet am I desirous to heare how it is refuted ☞ Vrb. The text in the 4. of the kings and 16. chap. wipeth away this obiection And I meruayle much at the shameles impudency and malipertnes of the Iewes in this place that they be not afrayd so grosly and manifestly to lye The history of the holy scripture testifieth plainly that king Achas raigned in Iuda but 16. yeres In which tyme this was prophesied as appeareth in that 7. of Esay After Achas was Hiskia placed on his father Achas his trone to gouern the people And he begā to raigne when he was 25. yeares of age Now conferre these together you shall see that this prophesy could not be fulfilled in Hiskia For he was .9 yeres old when his father began his raigne And so it appeareth plainly that Hiskia of whom they falsly affirm this prophesie to be geuen was at least 9. yeares of age when this prophesie was published How now I pray you can this prophesie then be either spoken or thought of Hiskia What nede many wordes The Iewes be blinded and their hartes are hardened neither haue they any knowledge or vnderstanding of the holy Scriptures God be mercifull vnto them Amen Thus haue you heard that the mother of Christ was a pure and vndefiled virgin and that this conception was not after the maner of other men by carnall copulation but by a new strange and marueilous maner euen by the holy ghost and yet the virginitie of his mother pure and perfect And so the prophet Daniel beholding her with spirituall eyes sayth in the vision of the 4. monarchies that he saw a stone cutte of a mountayne without hand Which wordes the holy church euer yet to this day interpreted of Christ and his blessed mother the

the Iewes I pray you in the beginning receaue the gospel how absurd and incredible seemed it to them Did not Christs own kindred according to the flesh at the first refuse to beleue him had not Iohn Baptist much to doe to draw his discyples from himself and to bring them to Christ And when they had seen all those great miracles and wonders yet would they scarcely in the end geue credit vnto Christ so offended were they at his base habit and lowly conuersation And this ran alwayes in their heads if he had bin our true Christ or Messias he would haue come after a more regall magnificent and imperiall sort then thus But how fel it out with Cleophas and his companyon was not this prophecie verefyed and fulfilled euen in them they had heard before of Christ and they had seen his works and great wonders Whereupon they supposed and iudged that he was the true deliuerer of Israell But when they saw so much humility and weaknes in him on good Fryday that he suffered himself to be slayn and buryed it offended and trobled them very much so that they then began to stagger and wauer and doubt whether he was the true Messias or no. It would not sink into their heads that Iesus whom they had seen crucified could help other and delyuer Israell seeing that was now the third day since he himself suffered death vpon the cros And these cogitations ran in their heads How shal he delyuer Israel from al his calamities which suffered himself to be taken and nayled to the cros we beleeued that he had been the redeemer of Israel but our hope is frustrate Behold how hardly the disciples beleued the misteries of the gospel concerning the death resurrection and kingdome of Christ But when the women sayd that they had seen Angels at the graue and when the discyples heard them say that Christ was rysen to life agayn O how strange was that to them how hardly did they beleue it Christ in Luke told his disciples before what things should happen vnto hym at Ierusalem that is to wit how he should suffer and rise agayn the third day But Luke sayth that they vnderstood not those things So vtterly ignorant were they of all these things And in the last of Luke when Christ was rysen the discyples hardly beleeued that he was rysen and when Christ appeared vnto them they thought they had seen some spirit or vision vntil they had seen and handled his true body and eaten meat with him and therfore it is sayd in Esay to whom shal the Lordes arme be reueled This arme is Christ the vertue and power of God who is eternall infinite and almighty Reason cannot perceiue or vnderstand it and therfore was it needful that it should be reueled vnto our harts by the holy spirit by which spirit onely we are able to vnderstand perceiue and beleue these great and wonderful treasures which Christ hath geuen vs. Paul to the Corinthians saith The natural man neither perceiueth nor vnderstandeth these things Therfore Christ himself opened his disciples harts and by his holy spirit lightened them that they might both vnderstand and beleue the scriptures ¶ Anna. Why doth the prophet call Christ a branch or root springing out of a dry and barrain ground ☞ Vrb. This may be vnderstood two wayes First of his wonderful natiuity For al mankind was a dry and barraine ground destitute of the liuely water of grace And yet of this dry and cursed ground of mankind was Christ borne a most beutyful and blessed branch and was made man in deed without all spot of sinne Surely surely this is a very strange branch which groweth out of such a dry ground and yet bringeth neither blot nor blemish of that cursed ground with it He hath the nature of Adam truely but cleane without sinne Secondly it may be vnderstood thus It is wonderfull that Christ after he had put of that base habit and humiliation is made Lord of all things No man would euer haue thought that such a glorious glory should come of so vile a cros For there was no beuty then in his flesh all was dry vaded feeble flagge withered and weake And therfore the prophet sayth very well and to good purpose he shall grow vp or he ascended vp before him that is before God because he was before him a most beutifull branch He was before God in the most splendent and highest glory although contemned of the world and without beuty in his passion The prophet saith he was not beutiful alas what beuty could there be in him his most blessed face was all to be torne and defyled with bloud and spittle and so deformed rent with thornes that euen Pilate the Gentile wondered at their cruel dealing and had more compassiō on him then those enuyous blind Iewes In the words folowing Esay doth more at large set forth the ignominious passion of Christ telling vs how he was miserably and cruelly tormented He was sayth the prophet most despised and least regarded of all men There was no account made of him and out of doubt in deed the Iewes regarded him nothing but had him in great despite for they made him being the king of glory their mocking stock and sent him to Herod for a may game But seeing that Esay had foretold thus much of Christ the Iewes ought in no wise to haue bin offended at the contumelious and shameful passiō of Christ especyally seeing these things happened by the ordinance will and prouidence of god And seeing that Christ yealded himself into the Iewes hands of his own wil not of compulsion But now harken what good he wrought by this his passion and debasing of him selfe Hee bare not his owne infirmities but oures Wee had perished in euerlasting shame if he of his meere mercy had not taken compassion vpon vs and born that most heauy burthen which came by our sinnes and was layd vpō all mankind to wit if he had not taken vpon him selfe our calamities which was due to al mankind for their sins and born them himself and quite discharged vs of that burthen we had dyed eternally And now first of all learn here that mans nature through sinne is most dāgerously diseased and should by eternall death haue dyed for euer if Christ had not helped vs and not borne our deadly disease and great weaknes Secondly it appeareth that our sinnes and those infirmities which proceed of sinne was so great so heuy and so importable a burthen that al mankind could not beare it but had fainted vnder the burthen and so must needes haue been drowned in hell And therfore natural and simply mā which being no more but mā could not make satisfaction for sinnes But Messias who was not only true man but also true God onely both had abilitie and ought to doe it Thirdly it must needes be both meere and horrible blasphemy to teach