Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	write_n	write_v	writing_n	18	3	8.3071	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11777	The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes ... By the English College of Doway; Bible. O.T. English. Douai.	Martin, Gregory, d. 1582.	1609-1610 (1610)	STC 2207; ESTC S101944	2,522,627	2,280

Assirians toward them to strengthen their handes to the workes of our Lord the God of Israel CHAP. VIII Esdras going from Babylon to Ierusalem 9. carieth king Artaxerxes fauourable letters 14. n●t licence to tak● gold siluer and al thinges necessarie at their pleasure 31. The chief m●n that goe with him are recited 51. He voweth a fast praying for good successe in their iorney 56. weigheth the gold and siluer which he deliuereth to the Priestes and Leuites 69. And seuerely admonisheth the people to repentance for their mariages made with infideles AND after him when Artaxerxes king of the Persians reigned came Esdras the sonne of Azarias the sonne of Helcias the sonne of Salome † the sonne of Sadoc the sonne of Achitob the sonne of Ameri the sonne of Azahel the sonne of Bocci the sonne of Abisue the sonne of Phinees the sonne of Eleazar the sonne of Aaron the first priest † This Esdras came vp from Babylon being scribe wise in the law of Moyses which was geuen of our Lord the God of Israel to teach and to doe † And the king gaue him glorie because he had found grace in al dignitie and desire in his sight † And there went vp with him of the children of Israel and the Priestes and the Leuites and the sacred singers of the temple and the porters and the seruantes of the temple into Ierusalem † In the seuenth yeare when Artaxerxes reigned in the fifth moneth this is the seuenth yeare of his reigne going forth of Babylon in the newmoone of the fifth moneth † they came to Ierusalem according to his commandment according to the prosperitie of their iourney which their Lord gaue them † For in these Esdras had great knowlege that he would not pretermitte anie of those thinges which were according to the law and the preceptes of our Lord and in teaching al Israel al iustice and iudgement † And they that wrote the writinges of Artaxerxes the king coming deliuered the writing which was granted of Artaxerxes the king to Esdras the Priest the reader of the law of our Lord the copie wherof here foloweth † KING Artaxerxes to Esdras the Priest and reader of the law of the Lord greeting † I of curtesie esteming it among benifites haue commanded them that of their owne accord are desirous of the nation of the Iewes and of the Priestes and Leuites which are in my kingdom to goe with thee into Ierusalem † If anie therfore desire to goe with thee let them come together and set forward as it hath pleased me and my seuen freindes my counselers † that they may visite those thinges which are done touching Iurie and Ierusalem obseruing as thou hast in the law of the Lord. † And let them carie the giftes to the Lord the God of Israel which I haue vowed and my freindes to Ierusalem and al the gold and siluer that shal be found in the countrie of Babylon to the Lord in Ierusalem with that † which is geuen for the nation it self vnto the temple of their Lord which is in Ierusalem that this gold and siluer be gathered for oxen and rammes and lambes and kiddes and for the thinges that are agreable to these † that they may offer hostes to the Lord vpon the altar of their Lord which is in Ierusalem † And al thinges whatsoeuer thou with thy brethren wilt doe with gold and siluer doe it at thy pleasure according to the precept of the Lord thy God † And the sacred vessels which are geuen thee to the workes of the house of the Lord thy God which is in Ierusalem † And other thinges whatsoeuer shal helpe thee to the workes of the temple of thy God thou shalt geue it out of the kings treasure † When thou with thy brethren wilt doe ought with gold and siluer doe according to the wil of the Lord. † And I king Artaxerxes haue geuen commandment to the keepers of the treasure of Syria and Phaenice that what thinges soeuer Esdras the Priest and reader of the law of the Lord shal write for they geue him vnto an hundred talentes of siluer likewise also of gold † And vnto an hundred measures of corne an hundred vessels of wine and other thinges whatsoeuer abound without taxing † Let al thinges be done to the most high God according to the law of God lest perhaps there arise wrath in the reigne of the king and of his sonne and his sonnes † And to you it is sayd that vpon al the Priestes and Leuites and sacred singers and seruantes of the temple scribes of this temple † no tribute nor any other taxe be sette and that no man haue auctoritie to obiect any thing to them † But thou Esdras according to the wisedom of God appoynt iudges and arbitrers in al Syria and Phaenice and teach al them that know no the law of thy God † that whosoeuer shal transgresse the law they be diligently punished either with death or with torment or els with a forfeite of money or with banishment † And Esdras the scribe sayd Blessed be the God of our fathers which hath geuen this wil into the kings hart to glorifie his house which is in Ierusalem † And hath honoured me in the sight of the king and of his counselers and freindes and them that weare purple † And I was made constant in minde according to the ayde of our Lord my God and gathered together of Israel men that should goe vp together with me † And these are the princes according to their kindredes and seueral principalities of them that came vp from Babylon the kingdom of Artaxerxes † Of the children of Phares Gersomus and of the children of Siemarith Amenus of the children of Dauid Acchus the sonne of Scecilia † Of the children of Phares Zacharias and with him returned an hundred fiftie men † Of the children of leader Moabilion Zaraei and with him two hundred fiftie men † Of the children of Zachues Iechonias of Zechoel and with him two hundred fiftie men † of the children of Sala Maasias of Gotholia with him seuentie men † of the children of Saphatia Zarias of Michel and with him eightie men † of the children of Iob Abdias of Iehel and with him two hundred twelue men † of the children of Bania Salimoth the sonne of Iosaphia and with him an hundred sixtie men † of the children of Beer Zacharias Bebei and with him two hundred eight men † of the children of Ezead Ioannes of Eccetan and with him an hundred ten men † of the children of Adonicam which were last and these are their names Eliphalam the sonne of Gebel and Semeias and with him seuentie men † And I gathered them together to the riuer that is called Thia and we camped there three dayes and vewed them againe † And of the children of the Priestes and Leuites I found not there † And I sent to Eleazarus and Eccelon and Masman and

eaten therof Moreouer the Hebrew word Hotsi brought forth is a word pertayning to Sacrifice as in the 6. chap of Iudges v. 18. and 19 and importeth that the bread and wine were first offered in Sacrifice and then doubtles they did participat though they wanted not other fufficient corporal foode Againe the wordes folowing For he vvas the Priest of God most hiegh can haue no other sense but that he did the function of a Priest in the bread wine which he brought otherwise if the only cause of bringing that prouision had benne to releue the campe with victuals the reason would rather haue benne yelded because he was a bountiful King a liberal Prince a special freind to Abraham as in deede he was but none of these reasons or the like fitted this purpose so wel nor touched the cause of bringing forth bread and wine as to signifie that he was a Priest whose office is to offer Sacrifice Here againe some Protestants take exception against the Latin text that the causual coniunction Enim for is not agreable to the Hebrew but should be the copulatiue Et and which is a meere wrangling For the lerned know wel ynough that the Hebtew particle is better expressed in such places by Enim or quia for or because then by And so the English Bible printed in the yeare of our Lord. 1552. readeth Melchisedech king of Salem brought forth bread and vvine for he vvas the Priest of the most hieghest God The latter Editions also in like places haue not the copulatiue And but some other word as the sense requireth Gen. 20. v. 3. Thou art but a dead man for the vvomans sake vvhich thou hast taken for she is a mans vvife where the Hebrew phrase is And she is maried to a husband Gen. 30. v. 27. they read thus For I haue proued that the Lord hath blessed me for thy sake where precisly construing the Hebrew they should say I diuined or coniectured and the Lord blessed me for thy sake Likewise Esaie 64. v. 5. they read But Loe thou hast bene angrie for vve offended the Hebrew is thus Loe thou art angrie and vve haue sinned In the same place they translate Yet shal vve be saued vvhich the Hebrew expresseth by the copulatiue And we shal be saued So when they thinke it conuenient they translate the Hebrew particle For that yet which strictly signifieth And. Now let vs also see the original in this place In the Hebrew it is thus VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN VEHV COHEN LEEL ELION VAIE VARECHEHV c. In English word for word thus And Melchisedech king of Salem brought forth bread and vvine And he the priest to God most hiegh And he blessed him c. where albeit the causual word For is not expressed yet these wordes And he the priest further declaring that besides the office and dignitie of a King which was said before Melchisedec was also a Priest must nedes signifie that he did something about the bread and wine belonging to a Priests office And what that something was perhaps the Vniuersitie of Cambridge wil testifie whose late professor of Diuinitie teacheth plainly that Melchisedech offered Sacrifice and was therin a figure of Christ Pag. 6. Reprehen Sacerdotes saith he ij vere proprie sunt qui sacrificia faciunt qualis fuit Aaron Aaronis silij Melchisedechus quem illi adumbrabant Christus Priestes truly and properly are they that offer sacrifices such as vvas Aaron and the sonnes of Aaron and Melchisedech and Christ vvhom they prefigured If then both Aaron Melchisedech were truly and properly Priests because they offered sacrifices according to this Professors definition and both were figures of Christ it must needes be granted that as Christ fulfilled the figure of Aarons bloudie sacrifices in offering him selfe vpon the Crosse so he also fulfilled the figure as wel of vnbloudie sacrifices of Aaron as especially of Melchisedechs Sacrifice in some other besides that on the Crosse seeing the prophet Dauid and S. Paul say Christ is a Priest not according to Aarons order for that was to haue an end but For euer according to the order of Melchisedech And what other Sacrifice did our Sauiour offer to remaine perpetual but of his owne bodie bloud in vnbloudie maner vnder the formes of bread and wine with commandment to his Apostles and Priests to do the same til the end of the world Let the indifferent reader weigh it wel And whosoeuer is not very proud wil for his better instruction or confirmation esteme the vniforme iudgement of manie ancient godlie and lerned Fathers writing vpon this place VVe wil only recite their wordes without other deduction for breuitie sake S. Clemens Alexandrinus li 4. Strom. versus finem writeth thus Melchisedech king of Salem Priest of God most hiegh gaue wine bread santified nutriment in type of the Eucharist S. Cyprian Epist 63. ad Caecilium Christ is Priest for euer according to the order of Melchisedech which order is this coming from that Sacrifice and thence descending that Melchisedech was Priest of God most hiegh that he offered bread wine that he blessed Abraham For who is more a Priest of God most hiegh then our Lord Iesus Christ who offered Sacrifice to God the Father and offered the same which Melchisedech had offered bread and wine to wit his owne bodie and bloud And a litle after That therfore in Genesis the blessing might be rightly celebrated about Abraham by Melchisedec the Priest the image of Christs Sacrifice co●sisting in bread and wine went before which thing our Lord perfecting and performing offered bread and chalice mixt with wine and he that is the plenitude fulfilled the veritie of the prefiguted image Eusebius Cesariensis li 5. Demonst Euang. c. 3. Euen as he who was Priest of Nations was neuer sene to offer corporal sacrifices but only bread wine when he blessed Abraham so first our Lord Sauiour him selfe then priests that come from him exercising the spiritual office of Priesthood in al nations after the Ecclesiastical ordinances do represent the mysteries of his bodie and healthful bloud in bread wine which mysteries Melchisedech knew so long before by diuine spirite and vsed as representations of things to come S. Ambrose li. 5 de Sacramen c. 1. VVe know the figure of the Sacraments went before in Abrahams times when Melchisedech offered Sacrifice Idem in cap. 5 Heb. It is clere that oblations of cattle are vanished which were in Aarons order but Melchisedechs institution remayneth which is celebrated al the world ouer in administration of the Sacraments S Hierom. Epist ad Marcellamo vt migret Bethleem Haue recourse to Genesis and you shal find Melchisedech king of Salem prince of this citie who euen then in figure of Christ offered bread and wine and dedicated the Christian mysterie in our Sauiours bodie and bloud Idem Epist

princes nor by priestes and prophets of that time The same vve might deduce of innumerable other places of this other Prophetes but it is not our * purpose to explicate much in this Edition 1. Reigne in iustice and rule in iudgement Here also to auoide prolixitie vve may once note that these vvordes Iudgement and Iustice haue a sa●●e other higher and more excellent signification in holie Scriptures vvhere they most frequently occurre then in prophane vvritings and natural or moral philosophical discourses For Philosophers such as Plato and Aristotel could reach no further then to natural reason vvhich they called right iudgement and to moral equitie vvhich in general they named iustice But the Holie Ghost by these vvordes reueleth most high spiritual mysteries knovven by faith most comfortable to mens soules releeuing and refreshing the consciences of penitents in this life replenishing the iust vvith vnspeakable gladnes in eternal glorie Therfore in the sense vsual in holy Scripture Iudgement is the act of the mind or vnderstanding discerning what is right iust agreing to reason And Iustice is the rectitude of the vvil doing conformably to right direction of the mind or vnderstanding And so these wordes are applied to signifie both Gods and iust mens actions As that vvhich God mercifully decreed in eternitie and promised after the fal of man to do for mankind as conuenient for his Diuine Povvre VVisdom Iustice Mercie Goodnes vvith al the meanes vvhich he ordained for effecting the same is called his Iudgement and the performing and accomplishment therof so sa●re as is of his part is called his Iustice Also that vvhich anie man discusseth discerneth and determineth in his vnderstanding as right or reasonable in supernatural thinges is called his spiritual iudgement and that vvhich he doth of his freevvil according to the same right iudgement is called his iustice So in this place the Prophet forshevveth that Christ our Kingvvil reigne in iust●●● that is performe and fulfil al that he as God vvith the Father the Holie Ghost decreed for Redemption Iustification and Sal●ation of men And the princes his Apostles and other Pastors shal rule in iudgement that is discerne and iudge vvhat is right and good for themselues and the people in respect of their soules and eternal saluation CHAP. XXXIII Sennacherib beseeging and threatning Ierusalem shal be ouerthrowne by Angels 13. that both wicked arrogant infidels may feele the hand of God and faithful sinners repenting after great terror be comforted VVOE to thee that spoilest shalt not thy selfe also be spoiled and that despisest shalt not thy self also be despised when thou shalt haue ended spoyling thou shalt be spoyled when being wearied thou shalt cease to contemne thou shalt be contemned † O Lord haue mercie vpon vs for we haue expected thee be our arme in the morning and our saluation in the time of our tribulation † At the voice of the Angel the peoples fled and at thy exaltation the nations are dispersed † And you spoiles shal be gathered together as the locust is gathered as when the ditches shal be ful therof † Our Lord is magnified because he hath dwelt on high he hath filled Sion with iudgement and iustice † And there shal be fayth in thy times riches of saluation wisdom and knowlege the feare of our Lord that is his treasure † Behold they that see shal crie without the angels of peace shal weepe bitterly † The wayes are dissipated the passenger by the path hath ceased the couenant is made frustrate he hath reiected the cities he hath not estemed the men † The land hath moorned and languished Libanus is confounded and become foule and Saron is made as a desert and Basan is shaken Carmel † Now wil I rise vp sayth our Lord now wil I be exalted now wil I be lifted vp † You shal conceiue heate you shal bring forth stubble your spirit as fire shal deuoure you † And the peoples shal be as ashes of a great fyre thornes gathered together shal be burned with fyre † Heare ye that are far of what thinges I haue done and ye that are neere know my strength † The sinners are terrified in Sion trembling hath possessed the hypocrites Which of you can dwel with deuouring fyre which of you shal dwel with euerlasting heates † He that walketh in iustices and speaketh truth that casteth away auarice of oppression and shaketh his handes from al gift that stoppeth his eares lest he heare bloud and shutteth his eyes that he may see no euil † This man shal dwel on high the munitions of rockes shal be his highnes bread is geuen to him his waters are faithful † His eies shal see the king in his beautie they shal see the land farre of † Thy hart shal meditate feare where is the lerned where is he that pondereth the wordes of the law where the teacher of litle ones † The vnwise people thou shalt not see the people of profound speach so that thou canst not vnderstand the eloquence of his tongue in whom there is no wisdome † Looke vpon Sion the citie of our solemnitie thine eies shal see Ierusalem a rich habitation a tabernacle that can not be transferred neither shal the nailes therof be taken away for euer and al the cordes therof shal not be broken † because onlie there our Lord is magnifical a place of floudes riuers most brode and wide no shippe of rowers shal passe by it neither shal the great galley passe thereby † For the Lord is our iudge the Lord is our lawmaker the Lord is our king he wil saue vs † Thy cordes are loosed and they shal not preuaile thy mast shal be so that thou canst not spred the signe Then shal the spoiles of manie prayes be diuided the lame shal take the spoile † Neither shal the neighbour say I am feble The people that dwelleth therein iniquitie shal be taken away from them CHAP. XXXIIII A prophecie of the destruction of the whole world at the day of Iudgement 5. and in particular of I dume● 9. Ierusalem as figures therof COME neere ye Gentiles and heare and ye peoples attend let the earth heare the fulnes therof the round world and euerie spring therof † Because the indignation of our Lord is vpon al Gentiles and furie vpon al their hostes he hath killed them geuen them into slaughter † Their slaine shal be cast forth and out of their carcas●es shal rise a stinche the mountaines shal melt with their bloud † And al the host of the heauens shal melt away and the heauens shal be folded together as a booke and al their host shal fal away as the leafe falleth from the vine and from the figge tree † Because my sword is inebriated in heauen behold it shal descend vpon Idumaea and vpon the peoples of my slaughter to iudgement † The sword of