Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	great_a	zion_n	72	3	8.6900	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17009	A treatise of Melchisedek prouing him to be Sem, the father of all the sonnes of Heber, the fyrst king, and all kinges glory: by the generall consent of his owne sonnes, by the continuall iudgement of ages, and by plentifull argumentes of scripture.	Broughton, Hugh, 1549-1612.	1591 (1591)	STC 3890; ESTC S105849	61,881	91

Greekes shoulde learne Religion was Sems tentes of olde tyme as I haue touched before their owne wordes from a threefolde aucthoritie And this their obseruation is good to helpe them For as the blessing was performed before Salem was abolished and the worde of the Lord did not fayle so they and we were to looke vnto the cursse Moses telleth that vpon denying the Lord the Lande shoulde haue an eternall desolation Gabriel telleth their particuler denyance in killing of Christ not esteeming of the couenant blood wherewith we are sanctified Our Lord tolde that by the abomination of desolation Math. 24. an host besieging Luk. 22. Ierusalem should be destroyed and continually abyde desolate whyle the Gentiles calling continued Great errour hath been herein committed by not marking the force of Noahs wordes pursued by Moses Gabriel the Lord and full euent and the glorious erecting of the Church tearmed The heauenly Ierusalem in steade of it The Apostata Iulian to falsifie our Lord his wordes stirred faythles Iewes to repayre Ierusalem being him selfe at great charges but Christ shewed his trueth For the Moulde which thousandes caried on the day time was on the night remoued lykewise their Morter and their Playster wyndes tempestes and stormes dispersed Their further madnes an Earthquake terrified Vpon many their buyldinges fallyng quelled them and playne tokens of Christ were agaynst them The Apostata woulde neuer haue been so mad yf he had knowen how long Noahs graunt for Sems place to heare a prerogatiue did continue The Popes when they had fallen as Starres from heauen and brought from the pit a smoke to darken the Starres euen when that Helbrande was manifested to haue the throne of Satan and all his power then they woulde falsifie our Lorde his wordes and would recouer Ierusalem to set vp there a superstition They styre warres for to recouer the low Ierusalem to weaken Princes that their Cleargy myght afterwardes haue Emperours and Kinges at their commaundement So the force of the West was sent to the East and there the foure quarters of the earth made greater warres for the Citie which had been once beloued then the Seleucide and Ptolemei of olde tyme made brynging thyther the force of Gog and Magog who also wrought and suffered greater slaughter then euer the worlde saw before or after for the holding of one place And reason woulde that men going about to disanull the wordes of our Lord should know the price of their folly Seeing they would helpe the Citie that killed Christ to repayre Ierusalem where he was killed to proue the wordes of trueth vntrue to buylde there whereupon Christ had pronounced in Daniel and in the Gospell a perpetuall desolation Our Lorde in wrath agaynst that place remembred mercy towarde the sonnes of Abraham For whereas this was and is amongst the Iewes a grounde of all their errour that Moses Lawes and Ceremonies continue for euer vnchanged and yet them selues confesse that whyle they be out of their Lande their Law can not haue his practise and that they are bounde to affyrmatiue commaundementes only in thynges about their body as Phylacteries and post-writinges The Lord in Moses Deut. 28. and in the Gospell Math. 23. leauyng an unchangeable decree for a perpetuall desolation doth playnely tell them that Sems tentes hauing receyued Iapheth into the same dwelling must be enlarged on the right and on the left hande that they may dwell in desolate Cities ouer all the worlde and buylde a larger Ierusalem then that where Sem dwelt Wherefore it is a great ●mperfection in vs that in so weighty a cause Christians shoulde be founde vnskilfull vnable to expresse the open prophecies for the open place and continuance of Sems Citie and also for the perpetuall Desolation and the vse of that Prophecy If for the fyrst poynt we be founde ignoraunt where Sems tentes were we shall neuer eleerely conclude agaynst them when Sems tentes lose their glory Through our foolysh deuotion towardes Ierusalem in that Pilgrimages be continued thyther and we do not openly profe●●e that place a burden of impietie ouerslowen with an eternal Desolation Ramban a Iew writing vpon Leu. 26. sheweth him selfe stroken with blindnsse and astonyshment of hart For he sayth that God wyll not suffer Chanaan to be replenished with Heathen because God doth forsoth reserue it for Isra●l to returne thyther Because these poore soules are not mad enough of them selues Popyshe superstition wyshe pricking them forwarde which as it is bad not limityng the ende and tearme of Sems house so let vs not be founde vncertayne for the first places of it Concernyng Mount Sion how ancient the dwelling of the holy Fathers haue been there the same is spoken of Hebrew doctors that the old Latines haue deliuered vnto vs. Rabbi Moses Ben Maimon sayth It is a tradition holden of all handes that the place where Dauid and Salomon buylt the Temple in the floore of Arauna the same is the place where Abraham buylt the Alter and bounde Isaak vpon it and the same is the place where Noah buylt when he came out of the Arke and there was the Alter where Kain and Abel offered where also the first Adam offered soone after that he was created Then if this be holden true the seconde ADAM fi●lished his course where the first Adam began his By this we may vnderstande that the Apostle woulde not hope to perswade the Iewes of any to dwell at Salem but Sem in those dayes seeyng this was their vniuersall opinion and so fit for helpe of memory for the story And this much for the place Salem Most certayne of all notes poynting at Sem is the Sacrificehood which though I haue touched already tymes one two three yea and the fourth as Plato phrazeth in Timoeo I must somewhat yet handle it a new and ioyntly with it the continuance without beginnyng of dayes or ende of lyfe As the Sonne of God tooke not of hym selfe the function of Sacrificer but was called by him who said Thou art a Sacrificer for euer after the order of Melchisedek So neyther woulde Moses haue vs to thynke that Melchisedek had not a caller or had an obscure callyng But this open callyng and warranted in story and the highest that wordes coulde expresse was fastened by Noah vpon Sem wherefore it must needes be that he woulde holde it and not yeelde his honour vnto any other The Lorde was not ashamed to be called the God of Sem in his lyfe tyme yea and in his young yeeres in respect of his whole age Iapheth his elder brother being a Prophet as the Iewes rightly thinke and perswaded by God to preferre Sems tentes Now yf Iapheth were his inferiour woulde Moses haue vs to thinke any other man his superiour to represent a Sacrificehood of lyfe vndissolued Neyther Moses nor the Apostle woulde euer wysh any such thought to climme into our heades And seeing the Mightie the most High would be

For Cedarlaomers people of Elam must needes be of Sem. This Iarchi and Epiphanius in Ancorato are of one iudgement that many of Sems posteritie such as had not their tongues altered kept about Ierusalem though in tyme Chanaans families wearied them out For that I wyll not striue as Ramban doth agaynst Iarchi but both he citing the Fathers and I also wyll graunt that Sem met Abraham I omit their short speaches in this poynt that onely cite other mens iudgementes as Dauid Kinchi vpon Psal 110. Rabbi Nathan in the recorde of the Fathers Aben Ezra vpon Gen. 14. and Baal Hatturim in his nootes of memorie from the letters of Melec Salem whereby S. and M. in the wordes turned make Sem. Though such toying can be no proofe in sounde argument yet it argueth that to haue beene alwayes the common opinion otherwyse that dallying shoulde neuer haue been admitted whereas yet most weightie things are founde in that worke from the letters in appearaunce but in trueth from the matter strong and cleere of antiquity and for memorie wittely contriued to some note vpon the letters for better preseruation also of the Text. Ralbag confirmeth the Rabbines consent by the great matters which are in Melchisedek and must also be in Sem. Midras Psal 76. maketh a lyuely discourse vpon the name Salem which the very same is in Bereshith Rabba● also in Sepher Aruch The name of that place was Iehouah Iireh Abraham called it Iireh Sem called it Salem as hence appeareth Melchisedek king of Salem the holy blessed God sayd If I call it Iireh Sem a iust man wyll be greeued yf I call it still but Salem Abraham a iust man wyll be greeued for his monument forgotten Beholde I call it as they both call it Ierusalem Iireh Salem That is The sight or reuerence or religion of peace I woulde Ierusalem had as sadly looked to those thinges which were her peace as Midras doth pleasantly open the name The same Midras hath also a strong argument from the place For that was the place of Sems dwelling whence in time Iapheths sonnes should learne to dwel in the tabernacle of God But from Sion came foorth the Law and the worde of the Lord from Ierusalem whereby God had his Tabernacle amongst vs of Iapheths house therefore Sion and Salem was the place of Sems dwellyng Thus reasoneth Midras that being so doubtles Salem and Sem were despised by the buylders of Babel whereupon many tongues sprang and contrariwise by clouen tongues vnderstoode at Salem that Ierusalem was founded in which Iapheth and Sem might both dwell togeather The Iewes at Wormes being demaunded When they thought Iapheth and Sem ioyned sayd at the ouerthrowe which they gaue to Babel and ioyned paynes to buylde Ierusalem And in deede it is somewhat that they say but a small deale to the whole meanyng Then Darius of Madai and Iapheth and Cyrus of Elam and Sem both pulde downe Babel and set vp Ierusalem But the fulnes of their dwelling is in that Ierusalem named Heb. 10 Apo. 3. 21. Now that we cast no stumbling blocke before those blinde we shoulde furnyshe our selues to agree skilfully with them for the writ and take heede least we vrge the Apostle as a new teacher of an olde story in which kind Apostles would not be conuicted disputing with their enimies to teache that which Moses and the Prophetes taught not I will passe ouer Tanchuma Elias Abrabaneel Zakuto to hasten to those Hebrewes which by type mystery or callyng of the matter to an high vnderstanding deale in Melchisedek as doth the Apostle considering how CHRIST in him is represented that thereby the Apostles wordes may lesse amaze vs when we see that y e Iewes of them selues bryng Melchisedek to represent the eternall name of God and distinctly the Messias agaynst their present religion at this day Let vs marke R. Symeon ben Iochai a Rabbin of which a man may speake as Homer speaketh of Egypt that therein been receites many good and many euyll I am to regarde him as a recorder and not a iudge as citing other mens wordes and of small aucthoritie for his owne He is thought of Genebrard to be a very olde writer as of Galatinus and I finde R. Symeon Ben Iochi cited in Talmud Sanadrin pag 70. b. But doubtles many rare thinges for a Rabbin he hath yeelded to many Christians very agreeable to the Apostles doctrine Thus he sayth Melchisedek king of Salem Salem properly VVhen is he king of Salem In the daye of reconciliation when all faces are made lyghtened What can be better spoken or more fitly for the party resembled by Melchisedek For when our Lord Iesus ware the crowne of Thornes then the daughters of Ierusalem were to beholde the true Salomon and king of Salem euen in that day when the most Holy was killed not for him selfe but to make expiation or reconciliation for sinne Therefore the Angel doth vse Daniel 9. the verbe capper for to aunswere Moses worde cippur expiation and reconciliation The same Rabbin Col. 83. speaketh that the spirite of God Gen. 1 2. is the spirite of the Messias who is also Shiloh in which name is Iah the Eternall And there he speaketh of the Serpent desirous to shed blood so that Christ shoulde be kilde and many of Israel with him This may well be admitted in the Cabalist who yet properly helde Melchisedek to be Sem as S. Iarchi the Talmud doth This olde Cabalist shoulde be the more esteemed for that out of him many cite from these wordes Iehouah our God Iehouah the persons of Father Sonne and holy Ghost Yet I may for his skill speake as of one that of late wrote a Booke vnperfect and vnpermitted and forbyd to be printed of the Lyues of the Fathers A discourse framed by a rude Seruing man who had scraped notes from sundry men and stayned all eyther with argumentes vnapt or with blasphemous errours He citing Zoar a booke whereof he can not read one worde caused his booke to be fathered vpon such as woulde loath it and by such meanes many were dispersed and the simple much intangled The same is the case of these Rabbines who haue much from olde writers agreeable to the Apostles doctrine but stayned with dogged blasphemies notwithstanding their readines in the text and recordes in peeces of ancient trueth must be regarded And who so dealeth with them and is founde erronious in story as they who woulde make the rare type of Melchisedek to be of a nation cursed he shall geue them great occasion to disdayne the trueth as was geuen to Hierax and S. Augustine to runne to a speculation vnprofitable I may well ioyne R. Menachem to the authour of Zoar for his wordes Menachem most commonly foloweth Thus he writeth vpon Sedek part of the name and signifieth Iustice The meaning is that the terme Sedek hath a close betokening of S●cinah