Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	worker_n	wrought_v	121	3	8.0214	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05370	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.; De providentia numinis, et animi immortalitate. English	Lessius, Leonardus, 1554-1623.; Knott, Edward, 1582-1656.; Raleigh, Walter, Sir, 1552?-1618.	1631 (1631)	STC 15523; ESTC S102372	201,300	468

depryued of all sound and perfect iudgment This indeed was long since the calumny of the Pharisies against our Lord of the Heathens against Martyrs who when they were clearely conuinced with supernatural signes and miracles as plainly seeing them daily wrought and being then conscious of their owne inward wickednes did burst forth into horrible blasphemyes attributing those things to the deuill and art magick which were effected only by the mighty hand of God Now the Reason why God vouchsafeth to worke miracles in diuers places is manifold First he doth this that hereby he may manifest his presence prouidence to al men For if during the space of many ages whatsoeuer was wrought was encompassed within the limits of Nature then might men perhaps be induced to thinke that there were no diuine Power who had a care of humane affaires vpon whome the charge of them were property incumbent but that all things had their euent by a secret impulse and force of nature For although this is euidently disproued by many reasons as from the motion of the starres from the fabricke and making of bodyes from the innate direction of euery particuler thing to its certain end as is shewed aboue yet many do not sufficiently seriously penetrate these matters but are as it were blynded here in through the daily and continuall seeing of them for how admirable a thing is it that from some few graines of corne so great an increase should rise From a formeles seed so fayre and so seuerall kynds of bodyes both of liuing Creatures and of Plants should be framed From a small roote so huge trees should grow And yet few there are who do admyre these things and few who do acknowledge Gods wonderfull power and prouidence in them Therefore it was necessary that some workes might be effected which should transgresse the bounds of nature least otherwise men might thinke that there were no power aboue the nature and condition of corporall things for by reason of the exorbitancy and the vnaccustomednes of such stupendious euents men are often stirred vp to thinke of the Authour of them and to prosecute him with true religion reuerēce and honour Secondly Miracles are effected to the end that men may be confirmed in other poynts of religion giuing a full assent therto without any hesitation or doubtfulnes and making vse of them with all due reuerence Thirdly that the doctrine and lyues of those who worke miracles may hereby be fully warranted and so with greater certainty of truth may be commended to vs. For miracles are certaine diuyne testimonyes both of the infallibility of doctryne and of sanctity of life especially where the life is conformable to the doctrine Fourthly that by this meanes the seruants of God may be honoured for there is nothing which maketh holy men more celebrious and famous throughout the whole world and which more incyteth the mynds of others to loue worship and imitate thē then the exhibiting of miracles For as God wil haue himselfe belieued of Men aboue all things and our neighbours not aboue al things but euery one in his degree so doth he expect himselfe to be worshiped aboue all things to wit as the first efficient last final cause of all things and his seruants not to be honoured after this supreme manner but in their peculiar degree and in that respect which they beare towards God that is as they are his adoptiue sonnes partakers of his kingdome and his most deare friends Thus from hence it appeareth that there is no feare of Idolatry in honouring here Gods Saints for where there is Idolatry committed there is supreme honour giuen by the which a Creature is worshipped as the Creatour and first beginning but no worship is ascribed to the Saints in this sort Fiftly Miracles are wrought that men through occasion of corporall benefits obtained therby may the sooner be stirred vp to repentance amendment of life for where miracles are wrought there is to that place for the most part a great confluence and concourse of many thousāds of grieuous sinners who being afore contaminated with alkynds of vices and hauing conceaued a remorse of their former licentious lyues do vndertake an amendment change of their former courses and thus by this meanes it hapneth that the soules of many thousands are saued which otherwise had perished euerlastingly To conclude this poynt by miracles all men are stirred vp to reuerence praise of God to the giuing of thankes spirituall ioy and exultation and the minds of all are raised vp to a confident erected hope as conceauing the expectation of the like help in their future calamityes and afflictions THE TENTH REASON TAKEN FROM Prophesyes CHAP. XII I Heere call prophesying a prediction of things to come which do depend of the liberty of mans free will This predictiō is a manifest signe of a Deity or Diuinity for that Mynd which through its owne strength power knoweth things future must also a ●ortio●● know all things present and past and consequently must k●●w all things absolutly I meane all those things which are intelligible and may be vnderstood Now that Mynd which knoweth omnia intelligibilia knoweth also omnia po●●●●●lia all things which are poshb●e therupon must be omniscient o● know al things and omnipotent 〈…〉 knowledge Idea or Notion of things is the cause of things therfore what of it ●e●● hath al knowledge must ●e ●as be omnipotent For who is prescient and knoweth thinges to come doth herein far exceed the faculty of al mortall men according to that saying of Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Humane mindes are blind in thinges to come Therfore there is an inuisible intelligence far more noble and worthy then mans mynd to which euer through its owne proper force this prenotion and fore knowledge agreeth and this is God Which poynt is the more true seeing this prenotion is so sublime high and difficult as that it seemeth to exact an infinite power of vnderstanding for things future do neither exist or terminate in thēselues nor in their causes neither is there any reason from whence it may be certainly gathered that they rather are to be then that they are not to be How then is that Intelligence of Mind able determinatly and certainly to foresee what is to come and what is not but that its ●●tuitiue power ●ight is so perfect the efficacy of its light so great as that it is able to extend it selfe to all things future as they shal be in themselues in their due tyme this as certainly as if they did now really exist or had existed from all eternity Now it is r●o●isite that this power be infinite both because there cannot be imagined a gre●● worthy●● manner of seeing as alsoin that it stretcheth itselfe ●orth to all future things seing there is the same reason manner and height of knowing all things From which it followeth

doth not vnderstād it VVhen the wicked grow as the grasse and all the workers of wickednes do flourish then they shal be destroyed for euer But thou O Lord ●rt most high for euermore For loe thine enemies O Lord for loe thine enemies shall perish all the workers of iniquity shal be bestroyed c. Th●● farre in this placē and certainly the books of the Psalmes is full of such comminations and threats of punishments after this life of most seuere sentences of future retribu●● and recompensation according to eu●y mans works and merits 8. The eight In the booke of Ecclesiasticus c. 21. Stuppa collecta c. The congrega●● of the wicked is like to tow wrapped together their end is a flame of fire to destroy them T●● way of sinners is made plaine with stones but ●● the end thereof is hell darknes and paines The sense of the firster verse is that the whole multitude of the wicked shal be gathered together in one bundle and shal be like to tow folded together the which being thus made shall burne eternally For as a bundle of tow quickly taketh flame so the multitude of sinners being gathered together shall with small labour be set on fire This shal be effected in that terrible great day of the generall iudgment in the which all the chaffe shal be heaped together to burne and the wheat gathered to be laid vp in our Lords garner euen as Christ himselfe hath foretold Their end c. in t●● greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the last consummation end which the wicked shal haue after the which nothing is further t● be expected because they shall thus con●●●●e without end Thus in this word it is ●●●muated that the whole multitude of the ●●●ked shal be fit for nothing els then eter●●●●y to burne The other verse to wit T●● way of sinners is made plaine c. signisi●●● that the way and co●rse of wicked mē s●●●●es easy cōmodious sweet and like to away fairely paued but it endeth in a precipitious and steepe-downe place from whence who falleth falleth suddenly into h●ll where there is nothing but darkenes and eternall punishments 9. The ninth is out of the booke of Wis●●●●e c. 5. Where the lamentation of the dān●d is descrybed the which they vse in hel when they see the iust trāslated into glory and themselues east into such insufferable m●●eries Their complaint is this Nos insens●●● c. We fooles thought their liues madnes their ends without honour How are they accoūt●● among the children of God and their portion ●● among the Saintes Therefore we haue erred from the way of truth the light of righteousnes ●●●h not shined vnto vs and the sunne of vnderstanding rose not vpon vs c. 10. The tenth in Esay c. 30. Praparat●●●●●● heri Topheth c. Topheth is prepared of ●●●●● it is euen prepared by the King he hath ●●●●● it deepe and large The burning thereof ●● fire and much wood The breath of the Lord li●● a riuer of brimstone doth kindle it This text is interpreted by S. Ierome and some other ancient fathers of the place of Hell which long since was prepared by God the supreme King and iudge for the Diuels and his adherents which place is deepe as being in the lowest bowels of the earth and large that it may be capable of all bodyes The burning of it is fire meaning sulphureous fire and much wood that is the bodies of the damned which shall burne like to dry wood The sinners are tearmed in the Scripture dry wood the iust greene wood according to those words of S. Luke If these things happen in the greene wood what shall become of the dry wood The same significatiō of wood is in like sort gathered out of that passage of Ecclesiastes c. 11. If the tree do fall towards the South or towards the North i● the place that the tree falleth there shall it be Now if it be demanded by what force Hel fire is kindled the Prophet answereth in the former place The breath of the Lord like a riuer of burning brimstone doth kindle it And here by the words The breath of the Lord is vnderstood a stormy blast there caused by Gods power Or els a diuine and supernaturall force of God by the which that fire shall continually burne without consuming or wasting away And this ●●eath shall so kindle the fire in hell as if a ●●rrent of burning sulphur were powred ●●erein Now what can the mynd cōceaue ●ore horrible and dreadfull then this 11. The Eleuenth is also in Esay c. 33. ●onterriti sunt c. The sinners in Sion are afraid a feare is come vpon the Hypocrites who among vs shall dwell with deuouring fire VVho among vs shall dwell with euerlasting burnings Which passage of Scripture is expounded by many of the Auncient authours of the paynes and torments of Hell 12. The twelfth in Esay 50. Ecce vos omnes c. Behold all you kindle a fire and are compassed about with sparkles walke in the light of your fire and in the sparkles that you haue kindled This shall you haue at my hand you shal ●ye downe in sorrow This place of Scripture is not only vnderstood of that fire wherewith the Romanes vanquished the Iewes which through their sinnes they deserued but also of Hell fire which all sinners hau● kindled to themselues as S. Ierome and other Fathers do interprete for Sinnes are as it were certaine fiery seedes containing within them a secret flame which in its due tyme breaketh forth into an open fire Therfore how many sinnes ech Man hath so many hoat ashes of fire so many seedes of flames he hath as being inuisibly encōpassed with so many flames Againe Sinnes in the holy Scripture are compared to a matter easy to be set on fire as dry wood hay chaff straw and thornes Who therefore encreaseth the number of his sinnes gathereth together a combustible matter with the which he shal be eternally burned But to returne more particularly to the formet text Walke in the light of your fire that is cōtinue in your sinnes and increase flames which you begin to kindle This shall you haue at my hand Those are the words of Christ through whose iudgment sentence the Iewes were destroyed by fire all sinners not repenting shall hereafter be tormented with the same 13. The 13. Esay 60. Et egredientur c. And they shall goe forth and looke vpon the carkases of men that haue trangressed against me Their worme shall not dye neither shall their fire be quenched and they shal be an abhorring of all flesh The Prophet here calleth Carkases the bodyes of al the wicked both because they shal be like to dead carkasses for their filth stench as also in that they shal be hurled and cast vpon the earth and finally by reason they shal in H●ll like carkasses lye

to the day of wrath In these words holy Iob insinuateth that the doctrine concerning the punishment of the wicked after this life was generally knowne and made vulgar to others besides the nation of the Iewes euē in his owne tyme that is long before the dayes of Moyses for Iob is supposed to be more ancyent then Moyses In like sort Iob c. 20. thus further saith Luet quae fecit c. He shall pay for all things he hath done and yet he shall not be consumed he shall suffer according to the multitude of his inuentions In which words is signifyed the eternity of the torments of the wicked for the damned person shall so suffer that he shall neuer be consumed and wasted away but euer shal remaine whole to suffer fresh torments Againe in the same Chapter we read Omnes tenebrae c. All darknes shall be hid in his secret places the sire which is not blowne to wit by mās endeauour shall deuoure him that which remaineth in his tabernacles shal be destroyed 4. The fourth Psalm 11. Dominus interrogat c. The Lord will aske that is he wil try the iust and wicked but the wicked and him that loueth iniquity doth his soule hate Vpon the wicked he shall rayne snares fire and brimstome and stormy tempests this is the portiō of their cup. For the more full explication of this text it is first to be obserued that a sinner whiles he loueth sinne hateth his owne soule as here is said because he procureth to it an euerlasting euill for what hate can be greater then that which purchaseth to the hater so great a calamity Therefore euery sinner while he seemeth most to loue himselfe in doing all things which are gratefull to his lust affections and ambition doth then most hate himself to wit by falling into the greatest euil that is through an inordinate and intemperate loue of himselfe Vpon the wicked he shall raine snares These snares or nets are inextricable and indissoluble links of misery and euill for all future punishments shall become snares because they shall so firmely cleaue to the wicked as that by no art or meanes possible shall they be of force to free themselues of them for the shortest tyme. By the word shal raine two things are insinuated First that these euils shall come from a height to wit from the decree sentence of a heauenly iudge as raine descendeth from heauen Secōdly that with great force and wonderfull abūdance they shall precipitatly rush and fall vpon them fire and brinstone and stormy tēpests c. to wit their hereditary portion which for euer they shall enioy Fire with which their bodyes shal burne Brimstone with which they on each side shal be encōpassed And stormy tempests with the which the fire of hell and the brimstone shal be blowne In the greek text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the spirit or force of a whirle wind In which words it may seeme to be implyed that a most rugged wind shal be stirred vp by diuine power by means wherof the fire those sulphureous lakes shall with a horrible noise cōtinually be blown This kind of fragour and sound is somtimes heard for the space of many dayes in burning moūtaines when they sēd out fire such burning sulphureous matter Some Deuines do vnderstād by the former phraze stormy tempests a diuine Power by the which hell fire shal be enkindled and continued 5. The fift is in Psalm 21. Pones eos c. Thou shalt make them like a fiery Ouen in time of thine anger The Lord shall destroy them in his wrath and the fire shall deuoure them The meaning of which place is that at that tyme when the Lord shall shew his anger that is when he shall iudge the world he ouerwhelme his enemies with a mighty fire so as they shall burne as if they were in an Ouen and then after he shall detrude them in his wrath into hell where they shal be tormented with euerlasting fire S. Ierome translateth the foresaid words praecipitabit eos he shall cast them downe headlong because after the fire hath once encōpassed them the earth gaping wyde they shal be precipitated and cast into the gulfe of Hell In the Hebrew it is deglutiet eos because the earth shall swallow sinners vp The fire shall deuoure them Yet not so as their bodies shall perish and decay but that they shal be on euery side so encompassed with fire as that they may seeme to be absorpt and deuoured with it 6. The fixt Psalm 140 Cadent super eos carbones c. Let coales fal vpon them let him cast them into the fire and into deepe pits that they rise not againe In which words is signifyed that not any momentary flame but a solid permanēt fire such as is of burning coales shall fall vpon sinners from the high commandemēt of the supreme iudge This shall promiscuously happē to all them at the last iudgement when through Gods appointment the fire wherewith the world shall burne shall torment sinners Let him cast thē into the fire that is first they shall here be punished with fire and then after they shal be cast into another fire to wit into Hell Those words into deepe pits that they rise not againe signify according to the Hebrew reading That after the wicked are heere punished with fire they shal be cast into that fire which is in the lowest ditches to wit into the infernall gulfe out of which they shall neuer be able to ryse 7. The seauenth Psalm 49. Laborabit in aeternum c. He shall labour for euer c. that is the sinner shal be punished for euer and shall neuer be extinguished and consumed away Againe in the same psalme we thus read Sicut Oues c. Like sheepe they lye in hel death deuoureth them that is sinners by ●eards and flocks shal be shut vp in the internall foldes like weake sheepe which cannot help themselues and death shal be their sheepheard who shall feed them with all bitternes for so the word feed is to be taken as appeareth out of the Hebrew Greeke text For in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is death shall gouerne them as a shepheard And the Hebrew signifyeth the like Behold here the sheepheard and Prince which gouerneth the dāned By the name of death is vnderstood either the Diuell the authour of death or els it is a Prosopopeia or forging and assigning of a person vnto death And deseruedly shall they haue death there for their sheepheard who here refused life for their sheepheard which was Christ. In the foresaid psalme we also thus read Introibit c. He shall enter into the generation of his fathers he shall not liue for euer And Psalm 92. Quam magnificata c. O Lord how glorious are thy workes and thy thoughts are very deepe An vnwise man knoweth it not and a foole