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lord_n death_n eternal_a life_n 10,289 5 4.7511 4 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A16992 Obseruations vpon the first ten fathers. By H. Broughton Broughton, Hugh, 1549-1612. 1612 (1612) STC 3874; ESTC S114816 10,908 24

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a wild Asse and conceaued in sinne and dead in sinne and a child of wrath naturally Kain Habel and Seth were all three borne after the image of the earthly Kain continued therein Habel and Seth were borne againe The mention of naturall corruption or Adams image and likenesse in Kain or Habel had not touched vs so much as in our owne Father So the name of Seth is frowardly applyed by him to Adam likenesse for all Adams is all Habel His continuance and setled state was by Gods fauour not by his witte or wisedome His other Families prooued that 7 Against the Iewes common errour our Lord teacheth Nicode●●s that the Sonnes of Seth and all of Adam must be borne from abone or they enter not into the kingdome of Heauen and so much● ●oses meant to tell of Adams corrupt image in Seths birth not of that which he first had and lost 8 Enosh is next Seth his Sonne much to be considered The letters of his name in the appellatiue signifie Sorrowfull Grieuous and the like and that very often in Scripture Moses giueth closely a reason of Seths counsell at the naming of him so saying Azhuchal Then sprang Corruption touching the calling vpon the name of God 9 Men not acquainted very much with Scripture would maruell why any would cite the Text so seeing it is commonly translated thus Then men began to call vpon the name of the Lord. So Moses may be translated AZ huchal Then was a Beginning The Greeke draweth neare vnto that The Latine translation called S. Ieromes followeth that and many others 10 This poynt cannot be well weighed without iudgement of a rule generall through Moses and the Prophets and the later Iewes their translaters from Adams tongue into Greeke how all these hide their minde when matters come to be spoken of which to prophane men would seeme strange Moses neuer nameth life eternall in the plaine and vsuall phrase but by strong consequentes as how the Lord is the God of Abraham Isaak Iacob and not of the dead but of the liuing whereby they must be holden to liue So Life in his Law signifieth often Life eternall and Death Death eternall So by this place Deut. 32. 39. I kill and I make aliue Aben Ezra noteth that Death and life after it is closely taught And this reason is rendred of many Rabbines why Moses neuer nameth Life eternall though all his doctrine tendeth thyther euen because the world then all prophane which skant heard of one God and hardly beleeued the Creation was to be allured by open and plaine thinges first vnto the worship of the one God and that being done for Earthly blessinges they might afterwardes be drawen easily vnto the Eternall Vnto which if directly they were called the strangenesse would make them reiect all So Moses hideth his minde in the Paradox of Adams present fall with manifold turnings of the Narration and likewise of the ages of Iapheth and Sem Haran and Abraham and with doubtfull tearmes for the Peregrination of the Children of Israel as though they had been 430. yeares in Egypt But he had relation to Abrahams Peregrination and Promise of Christ which the estranged could not conceiue From disputing whereof he minded to bridle men vnskilfull by doubtfull speaches yet giueth rules thyther to vnderstand him rightly So heere the tearme Huchal may be taken for a Beginnig or for Corruption But the matter telleth that God was called vpon long before that in the first Sabbath and therefore Beginning could not be then wherefore Corruption must be meant there by Huchal So Dauid Kymchi the King of Grammarians doth take it in his Rootes for Corruption So in Breshith Rabba the fallinges away from God are reckoned in the dayes of Enosh of the Deluge and of Babel The Zoar and others the most of Iudahs name hold the same Arias Montanus hath both The Greek-Hebrewes knowing why Moses hid his minde they turned it fit for Heathen Then men hoped to call vpon Gods name All who incline that way haue great defence by Grammer and much authority some of Hebrewes more of others But the matter will require Corruption not a Beginning of Religion to be meant there As in the speach continuing the Narration after the Catalogue of the Fathers it is manifest how the Sonnes of God saw the Daughters of Adams Sonnes and so chose Wiues of a strange God Otherwise Moses telleth not when apostacie from Religion should fall 11 If at Enosh birth men began to call vpon God Seth vpon that occasion would not euer haue named his sonne Sorrowfull Enosh nor Moses haue ioyned presently thereupon after naming the Fathers the falling away The Prophets likewise name Life My digression would be too long if I tooke examples of the like concealing the minde from the Prophets and from the Greeke translaters I will now proceed vnto the next 12 Kenan is hee Konen To Lament might be the roote for his name Twise speaking of one thing is vsuall for vehemencie as in Dan. 5. Mene Mene So these two names Sorrow and Lamentation teach that they lamented the sorrowes of their Workes and of the Earth which God hath cursed 13 Ma-hahal-El a prayser of God teacheth what comfort ought to be in sorrow the seeking of Gods prayse and glory for the world to come An other Notation Mahal-Le-El God bringeth a Confusion by water is well agreeable to the Argument So thy Wine is Mahul Confused with water That is fittest for the continuall threatning of the Flood to shew the curse vpon the Flood So that this name comprehendeth the drift of all the Scripture 14 Iared is in the playnnesse casting away no letter Descending as betokening a downefall in the behauiour of men without hope of goodnesse to any bettering Such as deriue this name from Radah to Rule go twise further then they neede The Argument calleth for no such matter and that Etymologie should first be admitted which hath best agreement in the Letters when nothing for the matter disagreeth and not any farre off sought out when one at home is fit onely 15 Enoch signifieth Dedicated Appoynted vnto If Kain had called him so the name had been of no praise but as in one appoynted for the wicked world now it is the best as in one Consecrated vnto God Hee is in number the seuenth as any may reckon from Adam and also as the Holy ghost noteth for an higher purpose The prouidence of God may be sweetly considered in continuall calling of vs to consider the Sabbath by his disposing of great matter gracious most often by seauens So Moses was from Abraham the seuenth The time of his life is wonderfull matching in yeares the dayes of the Sunnes yere 365. A matter most pleasaut to teach what recompence commeth by walking with God If his assumption had not been recorded yet the number of his yeares would haue caused celestiall admiration what kind of man he