Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	abel_n	moses_n	35	3	6.4700	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36046	A clear and learned explication of the history of our blessed Saviour Jesus Christ taken out of above thrity Greek, Syriack, and other Oriental authors, by way of Catena: by Dionysius Syrus, who flourish'd most illustriously in the tenth and eleventh centuries. And faithfully translated by Dudley Loftus, doctor of the laws, Master in chancery, and judge of Their Majesties Court of Prerogative in Ireland.	Dionysius Exiguus, d. ca. 540.; Loftus, Dudley, 1619-1695.	1695 (1695)	Wing D1524; ESTC R221210	116,956	162

Latine Haebraice Ratione Judaeorum Graece Ratione Pilati Latine ratione Herodis in ipsissimis Linguis quibus usi fuerunt in accusatione ejus hostes ejus Evangelium praedicarunt Evangelistae Lucas processit secundum rerum ordinem omnia proprio ordine disposuit prout gesta erant a Domino nostro scripsit Johannes etiam similiter fecit salvo eo quod nonnulla in medio reliquit quia dicta fuerant per Socios suos Mathaeus vero non eodem processit modo sed usus est Doctrinae Methodo cohaerentiae insimul collocando Leges enim quas Instituit Dominus noster in uno capite ordinavit alteri vero Evangelistae sparsim eas tradiderunt Marcus sequitur dispositionem Mathaei multi vero non Intelligentes modum quo quisque eorum respective scripsit existimarunt se suisse sibi invicem contrarios Quia principium Evangelii fuit Baptismus Christi prout supra diximus propterea inde exorsus est Marcus Mathaeus enim altius ingressum fecit apud Geneologiam familiaram ut monstraret Haebreis quod sicuti praedixissent Prophetae Christus ortus est Lucas vero altius orditur pertingit usque ad Nativitatem Johannis ut subaccusaret eos qui praefatione omissa aggressi fuerunt scriptionem Historiae Christi Johannes ascendit usque ad sermonem divinum ut monstraret quod etiamsi socii sui scripsissent Christum hominem suisse quatenus incarnatum erat tamen Deus cum Patre fuerat postea incarnatus homo factus suit Doctrina eorum medio Plataearum alta voce fuit praedicata ipsis dicentibus Deus revelatus est in Corpore tolleravit passiones in carne mortuus fuit Resurrexit confirmata fuit eorum praedicatio per Miracula quae fecerunt Johannes loquutus est de sublimibus socii sui de inferioribus Mathaeus quidem quia ad Judeos scripsit ei curae fuit ut natra●et Generationem ejus consuetudinem in carne Marcus vero solicitus fuit ut scriberet contra Simonem qui praedicaverat Filium dispensationem suam egisse per Phantasium qua propter confirmavit ea quae ad corporationem spectabant dicitur quod in mandatis dedit ei Petrus ut scriberet vice sua hac ratione ut nonnulli existimant ne propter Petri Eminentiam soc●orum suorum scripturae parvi haberentur ipse mandavit ei ut scriberet de ejus abnegatione accurate similiter Lucae mandavit Paulus ut scriberet in cujus Imitatione extense admodum Oratoris Loquitur in confirmatione Theophili Corrigenda in Epistola ad Lectorem p. 2. line 3. pro Cycles lege Cyclis A Clear and Learned Explication OF THE HISTORY OF OUR BLESSED SAVIOUR JESUS CHRIST c. MAthew begins saying The Book of the Nativity of Jesus Christ Mathew said not as the Prophets that the Lord said unto me or I saw a Vision for by reason that the Jews were carried about after false Prophets it behoved them to say so but Mathew forasmuch as he wrote to the faithful he needed not to have imitated the Prophets nor did he put his Name to the Book because he wrote to those who were near at hand after the manner of a Narrative Yet Paul because he wrote to those who were afar off he wrote in the manner of an Epistle and therefore it was necessary to put his Name thereunto he calls the Book the Book of Nativity because the Nativity of our Saviour is the source of all Blessings or even as Moses names his Book from the Creation whil'st he Treats of such other things as were transacted and performed in the World for the space of two thousand two hundred and sixteen years and calls another Book by the name of going out yet wrote therein of other things so it is called the book of Generation by reason that this is the principal matter that God should be born in the Flesh tho' he treats of the rest of his Conversation on Earth for it is the principal part as being the best part that gives Denomination say the Philosophers and although Baptism be the begining of the Gospel yet he commenceth from the Nativity that he might instruct the Hebrews that this was the Messiah whom God had promised to Abraham and David that he should spring out of their Seed and that he was the Giver of the Gospel Nativity is spoken in many sences First as from a Woman Secondly as from Baptism according to that he who is not born of Water and the Spirit Thirdly from the Grave who hath heard such a thing who hath seen such things that the Earth should bring forth in one day or that a Nation should be born in one hour Fourthly Nativity is said also of things remote from the Birth Esa 66.8 according to this * 1 Cor. 4.15 for in Jesus Christ I have begotten you and he was pleased to beget us in the Spirit and I know not what to morrow is to bring forth and who hath begotten the drops of Rain and he Travelleth with Iniquity Joh. 38.28 Psal 7.14 and hath conceived falsehood and brought forth Destruction Fifthly as the beam and splendor which is begotten of the Sun or fire and as the Eternity of the Son is begotten of the Father according to the Divine Nature but here he doth not speak of the Eternal Generation from the Father but of the Temporal from the Virgin and tho' it be called in Scripture the birth of Abel and Jacob yet it is not there said of any of the Fathers the book of the Nativity except of Christ to the end that we may take notice that Christ is not meer Man but God made Man And that he was not born according to the ordinary Course of Humane Nature of Father and Mother but Supernaturally of the Holy Ghost and the blessed Virgin Moreover he begins at the Genealogies to signifie that although Christ was reputed by the Jews to be the Son of Joseph yet they were not perswaded of his Eternal Sonship yet of Joseph there was some doubt whether he were the Son of David or not and this is accurately made known by the Genealogies and the doubt Resolved The Greek hath it the Book of making or being and making or being is said to be nine fold First when of nothing something is made as the Heaven and Earth were made of nothing Secondly when of something something was made as the Firmament and Trees were made of something Thirdly by way of Contempt as God said Adam is made as one of us Fourthly by way of Transmutation as Lots Wife was made a Pillar of Salt Fifthly Impersonally the Evening and the Morning were the first day Sixthly by way of help or assistance as the Lord was with Moses Seventhly Temporally and I was as one who heareth not Eightly Of Grace according to that Moses was a God with Pharaoh Ninthly Without Transmutation

when one is become that which he was not before so was Abel a Herdsman and David a King and a Prophet and Aaron a Priest without changing humane Nature from what it was and thus we say The Word of God was made Man God being not changed in his Nature The Son of David the Son of Abraham he calls him not the Son of Joseph because he had not to do in his Generation neither doth he call him the Son of Mary although he was made Flesh by her it being not agreeable to the custom of Scripture to compute Genealogies from Women but he mentions David and Abraham because the beginning of his Generation of Chist is referred to them For he said unto Abraham In thy seed shall all the Natious of the Earth be blessed And unto David Thy Children shall sit upon the Throne for ever And to shew unto the Hebrews that he descended from David as the Prophets had foretold Moreover he calls him the Son of David thereby to raise the greater esteem of him he was a Nazarite because nursed in Nazareth according to what Philip said unto Nathaniel We have found Jesus of Nazareth The Promise was made unto Abraham because he was the first who was converted from Idolatry It was also made unto David forasmuch as he was the first King who kept the Commandments and for that he pleased God and brought up the Ark and was desirous to build a house unto the Lord. He sets David before Abraham by reason of his Kingdom his Majesty and the Renown of his Time for the Fame of his Deeds were celebrated in the mouth of all men and from him they expected that Christ should arise according to that Was it not from the seed of David and from Bethlehem that Christ was to spring And they called all good Kings which ruled over them by the Name of David as David my Servant shall rule them and I will set over them David my servant And it was with an oath said unto David The Lord swore unto David in truth and will not repent Of the fruit of thy Belly And I have sworn unto David my servant and A Rod shall sprout out of the Root of Jesse Again he placeth David before Abraham because the Promise made unto Abraham was That he should be Father of Nations but it was promised unto David That Christ the Redeemer should spring out of his Seed and it was meet that he from whose Seed Christ the Redeemer was to come should be preferred to him who was Chief of the Nations For the Redeemer is more to be esteemed than they who are Redeemed For this cause it is that he mentions Abraham after David because unto him was the Promise of calling the Gentiles The Son of Abraham that is to say He calls Christ the Son of Abraham according to the flesh but he neither calls him the Son of David nor of Abraham as of Marital Conjunction but according to Genealogy and Descent and he whom Mathew calls the Son of David Mark calls the Son of God and Luke the Power of the most High and John the Word of God but he was called God and the Word and the Power of the most High because he was so and he was named the Son of David and of Abraham for that he was made so and he was one and the very same and not different Persons Abraham begat Isaac he sets down this Genealogy to shew that Christ came as God formerly had promised to Abraham and to David and that he was the Messiah expected by the Jews and that they were inexcusable if they would not believe in him Isaac begat Jacob Jacob begat Jadah and his brethren He did not mention the Brethren of Isaac and Jacob because they had no Commerce with the Stock of Israel for they were Heathens and the Sons of Ishmael Arabians and Edomites and not by reason of their being wicked as others say for the Scripture mentioneth those who were more wicked than they He mentioneth the Brethren of Judah because that from his Lineage is derived the Genealogy of Christ who was of the Seed of David Judah begat Pharez and Zarah of Thamar He mentions Thamar who was of the Gentiles and was guilty of Fornication hereby we are instructed of the Mercy and Goodness of God who was not only made Man but was born from such-like Ancestors as these and by reason all men were brought under the yoke of Sin there was a necessity of his coming upon earth and if Judah sinned and David committed Adultery how much more was the transgression of others He by his coming absolved those who were under the reproach of guilt and his Gospel accepted of every Believer Adulterers Fornicators and as many of all sorts as were Penitents And it was for our Consolation that he made mention of Thamar that we should not be ashamed of our wicked Ancestors but be comforted by the Vertue Pulchritude and Ornaments of our own minds for a man is not scandaliz'd by evil Parents for if a Fornicatrix be converted into vertuous habits her former evil manners will be no reproach unto her How much less reproach is it to a man to have been the Son of a Fornicatrix or the Adultery or Sins of his Fore-fathers if his own Manners do not reproach him Moreover he mentioneth Thamar to reprove the Jews who boasted of Abraham and yet were destitute of a good Conversation as if he had said unto them Behold she who committed Fornication was the Mother of David Furthermore we say That Thamar did not sit there with a purpose of Fornication and it is manifest from what Judah said She hath been more righteous than I but that she might minister to the Generation of our Saviour Christ Gen. 32.26 who was concealed in Judah and this is known from hence that she did thus with him and no other man and thus she did after the death of his Wife that she might not seem to offend for the Law was not then written which prohibited the same Again she had the greater proclivity in her affections to Judah in regard of his want of Children for destitution of Children was reputed a disgrace to every man Moreover Thamar prefigured the Church and the Gentiles who committed Fornication with Idols and by the off-spring of Thamar were redeemed Thamar was of the off-spring of the Gentiles so also was the Church Thamar committed Fornication so likewise did the Church commit Fornication with Idols and as Thamar was mixed in the Genealogy of Christ so was the Church made a parcipitant of the Body and Blood of Christ Thamar is expounded the Church as calling Christ unto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come my Lord unto me inhabit with me Wherefore doth he mention Pharez and Zarah Zarah signifieth the East they appeared in the light of Gods Worship as Enoch Shem Japheth and Melchizedech and he sprouting out for a while and stretching forth the hand

Nazareth and both declare the Truth but this of Luke was first for he abode forty days in Bethlehem from the time he was born and afterwards went to Jerusalem and offer'd Gifts and Simeon bore him and from Jerusalem he went to Nazareth and at the end of that Anniversary he came to Jerusalem and so returned to Nazareth and at the end of the second year he came from Nazareth to Jerusalem and from thence to Bethlehem and there the Wise-Men Worshipped him and from Bethlehem he went to Egypt as saith Mathew and Luke declares where he was born and what things were done at his Nativity and that he went up to Jerusalem when the days of her Purification were accomplish'd and when they had performed what the Law required they went unto Nazareth Mathew afterwards sets forth that the Wise-men came and found him in Bethlehem after he was Circumciz'd and had offered his Gifts and was two years old and then it was told Joseph that he should carry him by flight into Egypt and he remained three years in Egypt and suddenly returned to Nazareth and hence it is known that the Wife-men worshipped him when he was two years old for there was no Congruity with reason or conveniency that they should bring him up to the Temple whilest Herod breath'd forth destruction against the Children Which is called Nazareth The Jews question in what book these two passages are written viz. He shall be called a Nazarite and Out of Egypt have I called my Son To whom we say that these are not allegations of praise and exaltation but of humiliation for this word Nazareth they spoke of it as an house of Indecency out of Nazareth c. And the other is applyed to flight and had they not been True Mathew had not produced them because they were not of advantage Moreover many books perished as the book of Barjamin teacheth us for the Jews continually were drawn into the Errour of Idolatry and some of the Books they lost and some of them they tore as Jeremia declares and he who wrote the Book of the Kings faith that Deuteronomie was scarce found after a long time which was hidden and plundered For if when they were free from Warr they had so little care or regard for Books much less had they in the time of war And if they shall say if it was not written in the time of Christ whence doth Matthew produce it We answer that it was the daughter of a Voice And in the time of Mathew it was delivered and propagated from mouth to mouth and therefore Mathew wrote it or it was in the Books which were Lost or the Spirit which dwelt upon him in the Parlour Revealed it unto him or in his time it was preserv'd in Books and after Mathew wrote it perish'd in the destruction of the City by the Romans And if a Jew will indeavour to Falcify the Gospel because this allegation is not Extant he may be Reprehended from his own Books wherein are many Speeches written say'd to be in writing and are not written wherefore we may hold theirs in the like repute Moses speaks to Aaron concerning the death of his Sons I will be Sanctified by my near ones and I will be praised before all the People yet this is not found any where and it is said in the Book of the Wars of the Lord. A Flame in the Whirlwind in the Torrent of Aron Moreover To teach the Children of Israel the use of the Bow behold it is written in the Book of Jasher But neither did he reveal what is the Doctrine of the Bow It is said of Jeroboam the Son of Jehu I will turn the Border from the going in of Hamath to the Book of the Sallows as said the Lord by his Servant Jonas the Son of Mathi the Prophet in Gad-Hether and this is not written any where no not in Jonas And Thou hast said the World shall be Built in Grace and also in Esaia This Word the Lord spake concerning Moab and it is unknown where these two passages are written therefore let the Jew take our Excuse from his own Moreover The Gospel according to Custom and with regard to the accomplishment of things produceth an Allegation for Isaiah saith There shall come forth a Rod from the Root of Jess and a Bough shall sprout forth And in the Hebrew a Branch or Bough is expounded a Branch and Nazaren one who sprouts out and when Mathew saw that Christ came and dwelt in Nazareth he expounded this of Esaiah A Branch shall sprout out He shall be called a Nazaren and he was called a Nazaren from Nazareth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one sprouting out from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sprout so they are expounded in the Hebrew Tongue Others say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded New and that Nazareth signifieth New and signifies Typically that the Son would newly be made Man for Men Others say That Nazareth signifies Justice and Nazaren signifies Just and if they shall say that because he was born in Bethlehem and not in Nazareth Esaiah calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them know that the Apostles called him as did the Prophets and that this of Bethlehem was not hid as to the Prophecy but chiefly intended according to that of Nathaniel who from this was moved to make Enquiry and said From Nazareth c. For Nazareth was a contemptible place as was Galilee and our Lord was not ashamed to be called from thence After he had discoursed concerning Christ's Nativity c. at last he came to the beginning of the Gospel which is the Baptism of Christ And so he Continueth his Discourse on towards his Passion MATH III. ANd in those days came John the Baptish He doth not understand by those days the time when Jesus returned from Egypt to Nazareth for in those days Jesus was five years old but the time of his abode in Nazareth being Twenty five Years he was Thirty Years of Age when he came to Baptism as saith Luke Others are of opinion that he calls those days the time when he came to be baptized for it is the custom of Scripture to term by the Name of those days the days wherein any matter what-e'er it be is acted or done Others think that he calls those days the time wherein the Jews had neither King nor Prophet forasmuch as the Prophecy of Jacob was fulfilled The Scepter shall not depart c. but Tiberius then Reigned as Luke saith Others say thus In those days that is our Lord did not immediately after his teturn from Egypt come to John but when he was Thirty Years of Age being Two years old when he went down into Egypt where he remained Three years and afterwards dwelt in Nazareth Twenty five Years and in these years he paid the debt of our Nature and fulfilled the Law and abrogated it and it is the Custom of