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	world_n	write_v	529	4	4.9035	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09841	A newe treatise of the right reckoning of yeares, and ages of the world, and mens liues, and of the estate of the last decaying age thereof this 1600. yeare of Christ, (erroniouslie called a yeare of Iubilee) which is from the Creation, the 5548. yeare. Conteining sundrie singularities, worthie of observation, concerning courses of times, and revolutions of the heauen, and reformations of kalendars, and prognistications: with a discourse of prophecies and signes, preceeding the latter daye, which by manie arguments appeareth now to approch. With a godlie admonition in the end, vpon the words of the Apostle, to redeeme the time, because the dayes are evill. By M. Robert Pont, an aged pastour in the Kirk of Scotland. The heades are set downe in certaine propositions, in the page following.	Pont, Robert, 1524-1606.	1599 (1599)	STC 20104; ESTC S114916	62,367	102

of Vine-yardes That libertie should bee granted vnto servantes and that it should be called a yeare of rest vnto the Lorde And by like reason it was also institute that the Israelites should number vnto them seaven Sabbathes of yeares conteining 49. years immediatlie in the beginning of the 50. yeare thereafter the trumpet of a Iubilee should be blowne the 10. day of the seuenth Moneth whereon fell the solemnitie of reconciliation proclayming libertie to all the inhabitantes of the lande so that everie man might returne to his owne possession as at more length is set foorth by MOYSES in the law Now albeit that the law specifyeth that these Sabbaticall yeares and Iubilees should be kept by the people of Israel when they were come in the Land which the Lord was to giue them obtayn rest therin because they could not wel keep the same before that time yet the reason of this sacred reckoning proceeding by the number of sevens hath a grounde in the naturall Lawe which was before the written Law of MOYSES and the ensample of GOD himselfe who was before all Lawes And thereby wee may well gather that this Sabbaticall reckoning hath respect even to the beginning of the world and is to be counted even from that first Sabbath wherin the Lord rested from all his workes So that as God rested the seventh day of creation in like manner the Sabbaticall yeares and yeares of Iubilee should proceede from that beginning For MOYSES himselfe who wrote the holy historie from the creation of the worlde to his dayes knew well ynough the just reckoning of these Sabbaticall yeares and by the Spirite of Prophecie also hee knew what time the people should obtaine peaceable rest and possession of the Lande of Chanaan that then they might begin to reckon by these Sabbatical years and yeares of Iubilee For an evidence whereof wee finde by just reckoning which hereafter is to be sette downe that the 6. yeare of the governement of IOSVA wherein the Israelites obteined peaceable possession of the Lande the same being devided amongst them was a Sabbatical yeare and also the complete 49. yeare of a Iubilee So that from the creation vnto that time there wil be 357. Sabbathes of yeares and 51. Iubilees And the next yeare thereafter which was the 7. yeare of IOSVA will be found a just beginning from the which forward the people reckoned both their Sabbaticall yeares and yeares of Iubilee whereupon it followeth that this manner of counting by Sabbaticall yeares is the most sure reckoning of the yeares and ages of the World and may wel be deduced brought to this present yeare commonly counted the 1600. from the birth of Christ. In the which reckoning wee haue to proceede after this manner First taking an fixed yeare out of the Scripture being surely a Sabbaticall yeare for an fixed stay or ground and then reckoning from the same backe to the beginning of the Worlde and like wise forward to the yeare of the Nativitie of Christ and so consequently to this presente yeare These stayes or rootes of time in Greek are called Epoche in Latine Aera temporum And wee shall take the ground therof for our present reckoning out of the 28. chap. of the Prophet IEREMY where he reckoneth the first yeare of K. Zedekiah wherein Hananiah the false Prophet prophecyed against him to be the 4. year of Sabbath or week of years So that the 4. year of Zedekiah by his reckoning was a Sabbatical year also the 11. yeare Next we haue to remember that the coūting of these Sabbatical yeares after the Law of Moyses is from the tenth day of the seventh Hebrew Moneth called Tishri which answereth for the most part to our September and not from Ianuarie which beginneth our yeare By reason whereof the one halfe of the Sabbaticall yeare preceedeth the beginning of our yeare and the other halfe or little more followeth after Therefore it is that some reckoning with the Iewes from Tishri or September count a year more then others that reckon from Ianuary But because the count made from Ianuary comprehendeth the most parte of the Sabbaticall yeare I. with the most number of Christian reckoners follow it Thirdly by this reckoning wee suppose the Worlde to haue bene created in this seaventh Moneth called Tishri which then probably was the first Moneth of the yeare albeit it was institute thereafter at the departing of the Israelites out of Aegypt that Nisan or the Moneth of Abib aunswering for a greate parte to our March should be the first Moneth Now comming to our counte let vs take the elleventh yeare of ZEDEKIAH which being a Sabbaticall yeare was called the yeare of desolation because from it begouth the captivitie of Babylon and let it be the ground of our reckoning That yeare I saye counting back was the 3360. yeare from the creation of the world which being divided by seavens hath for the quotient number as the Arithmetickes tearme it 480. Sabbathes of yeares no superabundant od years And to prooue historicallie this to be a just reckoning of the yeares of the Worlde by particular count of the Scripture wee haue first from the creation to the floud of NOAH 1656 yeares Then from the floud to the promise made to ABRAHAM 367. yeares And from the departing of the Israelits out of Aegypt 430. years And frō the departing to the buylding of the Temple by SOLOMON 480 yeares And last from the buylding of the Templ● to the elleventh yeare of ZEDEKIAH 427. yeares The whole summe of these yeares collected come justly to 3360. years Now to trie other reckonings which haue not respect to Sabbaticall yeares not to bee right let vs take for example the supputation of them who suppose ABRAHAM to haue beene borne the 130. yeare of TERAH his father not as the Scripture speaketh in the 70. yeare By that count we must adde to the former reckoning 60. yeares moe And so the 11. yeare of ZEDEKIAH would be from the creation the 3420. yeare which yeares being divided by seavens there will remaine after the division conteining 488. Sabbathes of yeares 4. superfluous and odde yeares And so aggreeth not that the 11. year of ZEDEKIAH should be a Sabbaticall yeare as I haue proven it to be by reckoning of the Prophet IEREMY An other example Supposing as some others do that the children of Israel remayned in Aegypt the whole space of 430. yeares whereas by our former count which may be verifyed by Scripture their remayning there was onely 215. yeares By this their rekconing we must adde other 215 yeares to our former count and so the 11. yeare of ZEDEKIAH would be the 3575. yeare from the beginning of the world Nowe dividing the number by seaven there will remayne after the division of 510. Sabbathes of yeares 5. odde yeares whereby we may vnderstand that reckoning not to be right The like wee may perceiue in all other reckonings that

the Poet beareth witnesse in his song or ode intituled Carmen seculare in these verses Certus vndenos d●cies per annos Orbis vt cantus referatque ludos The sense is That certaine circula●y space Ten times elleven yeares in a race Must bring againe the songs and Playes At Rome of secular yeares and dayes So the Papisticall Romanistes are wrong wrested in their reckoning in this also Now it is trueth that albeit this secular Periode of time conteining the circulare course of an hundreth years was most diligentlie observed by the Romanes for diverse causes Yet we notwithstanding for the common reckoning of an age may well take the precise number of an hundreth yeares Because it is commonly the longest course of mans life in our dayes And because I am entred in to make mention of ages I thinke it good to discourse a little vpon the ages of the World and likewise of mens liues And to declare how many manner of waies the same are taken and of the diverse reckoning thereof For the which we haue to vnderstand that as al things in this visible world haue a certaine age and continuance of time so the Worlde it selfe hath the owne age which being taken generally signifyeth the whole space of the durance and continuance thereof Otherwise the age of the Worlde betokeneth the decaying parte thereof as the eeld or age of a man is called the latter pa●te of his life And indeed it may well be saide now that we become to the decaying parte and latter age of the World For as the Apostle sayeth We are they vpon whom the ends of the World are come And in an other place hee calleth these our dayes the latter times Now the age of the Worlde taken in the former generall signification is divided againe in diverse particular ages and that by sundrie manners of reckoning For some distribute the whole ages of the World in three partes ascribing to everie age 2000. yeares Which commeth of that common opinion holden of maine and recited for the saying of the house of Elias not that great Prophet Elias but a certaine Rabbin of the Iewes so named that the World should stande 6000. years and thereafter should be dissolved Of the which they count 2000 yeare before the law called the voyd time 2000. vnder the law 2000. vnder Christ which shalbe shortned for the sinnes of the world which are many There be divers learned and godly fathers of this opinion supposing that as the worlde with all things therein conteined was created in sixe dayes so the same should endure 6000. years taking each thousand yeare for a day as it is taken in the second Epistle of Peter where he sayeth That one day before the Lorde is as a thousand yeares and a thousand yeares as one day And amongst others Augustine writing of these ages dividing them in six reckoneth the first age to be frō Adam to Noah The 2. from Noah to Abraham The 3 from Abraham to David The 4. from David to the captivity of Babilon The fifth from the captivitie to Christ The sixt and last vnder the Kingdome of Christ vnto the end of the World But this division not to be equall it may be evident by the supputation of yeares conteined in the first proposition and namely of the last age vnder Christ which now hath already indured sixteen hundreth yeares and it is not certaine how long the same shall yet further continue Albeit by all probable conjectures the world now appeareth to draw neare an end Alwaies I thinke it not altogether to be resused that is alleaged of the Iewes of this their Doctor Elias who-so-ever hee was For it lacketh not a reason counting 2000. years before the law For indeed from the beginning vnto Abraham with whom the first covenant was made and to whom the Law of circumcision was given wee finde to be about the space of 2000. yeares And likewise vnder the law to Christ about other 2000. yeares And now they lack but 452. yeares of the last 2000. vnder Christ. Therefore this authority being brought forth by the Iewes themselues maketh much against them who will not yet acknowledge the true Messias seeing they haue wayted in vaine for an other Christ about sixteen hūdreth years aboue their ownereckoning Others there be that distribute the ages of the world in foure according to the nature of four kindes of mettalles The first they call the golden age or Golden world which was the most auncient best of all like as Gold is the chiefe amongst mettalles The second is next best the silver age The third the age of brasse and the fourth yron declyning ay from better to worse as the world doth indeed Of this division of ages the Poets oftentimes make mention And the originall thereof appeareth well to haue bene taken from the Prophecie of Daniel who in exponing the dreame of Nebuchadnetzar speaketh of that greate Image representing the foure chiefe Monarchies of the worlde whereof the head was of Gold signifying the Kingdome of the BABYLONIANS The armes of silver figuring the Monarchie of the Medes and Persians the wombe and sides being of Brasse betokeneth the Macedonian Monarchie obtayned by great Alexander The legges of Yron and feete partely of Yron partely of clay that of the Romanes or the feete as others interprete the Kingdome of the Greekes begun by Seleucus which being strong as yron and noysome against the people of God become thereafter mingled with clay declyning to weaknesse and being 〈◊〉 in the selfe And finally the Kingdome of Christ did rvse wholy after destruction of all those Kingdom●s shall endure for ever as at more length is specified in that prophecie VVho would know more of the foure ages represented by these foure metalles may reade aboundantly in Hesiodus and others Poets Others count the ages of the VVorld by seavens after the number of seaven Planets having a certaine periode and revolution amongst themselues whereof wee are to speake more in an other place There bee others also that distinguishe the ages of the worlde by the ages of men● And sundry others vse diverse other distributiones of the ages and times of the worlde whereupon I wil not now insist Alwaies I think the most facill common division of the ages of the worlde is by thousandes counting in the whole sex according to the analogy of the sex dayes of creation For to count by the liues ages of men hath rather a peculiar respect to the generationes of men then to the time of the continuance of the world So it is more proper to count the ages of the world by thousands because of the long continuance thereof in respect there was never no man that lived out compleitly a thousand years But this divisiō of the ages of the worlde by thousandes would appeare more proper if it were made by equall division of thousandes or at the leaste approaching neare to an equalitie then as it

in this life for the most part is spent to witte in vanitie idlenesse yea over often in vice and wickednesse and that little time which is bestowed in vertue or godlinesse is commonly most wearisome As when men are occupyed be they Magistrats or judges in hearing the plaintes of the poore and execution of justice be they inseriours or craftel-men or labourers in doing their handie worke and appoynted labour to the profit of themselues and their families But in spending of it which by that meanes they winne as in drinking playing or vaine games there is no hoe not falsherie to be occupyed night and day and in matters of godlinesse see we not what fassherie it is even to many not of the worst sort to spend the space of an houre or little more in hearing the word of God wherein standeth our salvation who will not like nor tire of sit at table thrise as long to feede the bodie yea oft-times to over-burden it with meate and drinke to whome it is so irksom shorter time to haue their soules fedde with that word which is the more precious an delicat food of everlasting life VVherfore seing the most part of this world regards so little of time but pas it over so lightly to their great damnage and perrill of their own soules we the faithful ought to be the more earnest to exhort admonish one another to occupy the short time we haue heare not as the common sorte of carelesse men vses but in such waies as wee may bee able at least in some measure to giue account to him that ●es placed vs in this earth as vppon a skaffold to play our parte and if we haue neglected or mispent the time by-past to take heede to recover the losse thereof in times comming Nowe this is the cause and ende wherefore Paule in the words of our text exhorted so diligently the faithfull of his daies to redeeme time by recovering the losse by-past making much of the time present of time to come so long as they haue it apprehēding greedely the occasiō offred vnto them to do wel And this the Apostle speaketh to the Gentiles of his time being newly converted to the knowledge of the Gospell having respect to their-by-past life and conversation spent in vanitie wickednesse and ignorance of God according to the which tendeth that saying of Peter in his first Epistle 4. chap. verse 3. as he writeth also of the same matter saying It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles walking in wantonnesse lustes drankennesse in gluttonie and in abhominaeble idolatries And this same our Apostle to the like purpose in another place sayeth We know the time that the houre is now to rise from sleep for our salvation is nearer then when we beleued the night is past the day is at hand Let vs therefore caste awaie the workes of darkenesse and put on the armor of light that we may walke honestlie as in the da●e not in gluttony drunkennesse nor in strife nor invying not in chambring wantonnes but to put on the Lord Iesus Christ take no thoght for the flesh to fulfill the lusts of it So here the meaning of the Apostle is where he speaketh of redeeming of time that the faithfull take greate diligence in the recovering of that which is by-past and lost by walking more circumspectlie and diligently in the trad of godlines in times comming taking a similitude from worldly men worldly affairs As if a Merchant hauing slipt slept his businesse in not comming in due time to his market should be put in remembrance to be more vigilant in times comming and vse more diligence in vttring his wares in time to come or as if it were to fore-warne vs not to be like vnthriftie spenders wedde-setters of lande who spend ryotously the money they take vpon it haue taken no heed to pay the yearely duetie or annuel-rent to the creditors but let it slip over the longer they so do the Land is worse to redeeme vnlesse they take better heede in times comming So they that driue time to amende their liues from daye to daye and suffer themselues to be carryed awaie in a custome and habite of evill doing repent over-late when they cannot amend the former losse Therefore the Apostle in the words preceeding desireth the Ephesians to take heede to walk circum spectly not as such vnwise men but as the vvise and vnderstand what the vvill of the Lorde is And as wee are made light in the Lorde so wee walke in the Light and sight of him and his Angelles having them as witnesses of all our doings Al-be-it no mortall man should knowe the same and so to become wiser then the common sorte of the Worlde as being instructed in the Schoole of Christ the fountaine of all true wisedome This being the minde and meaning of the Apostle concerning the redemption of time wee haue to marke the cause of this his earneste admonition which hee addeth immediatlie saying Because the dayes are evill not that the dayes were evill of themselues but this hee speaketh in respecte of the time and daungerous estate of Christians in his dayes the worlde being also then full of corruption and offences and therefore more difficill to the faithful to walke warilie therein the Gospell then having so manie adversaries and the Divell himselfe occupying a tyrannie in the Worlde so that the time coulde not be dedicate and consecrate to the service of GOD vnlesse the same were in a manner redeemed the lost time by-past bought againe with the losse of worldlie pleasures and forsaking of the vnfruitfull workes of darkenesse Seeking after newe occasiones of Godlinesse which the Worlde and worldlings by euill example would plucke awaie from vs. And therefore he admonisheth the Collossians likewise to walk warelie towards them that are without redeeming the time meaning toward the infidels that they being mingled amongst them might not onelie beware least they were defyled with their corrupt manner of living and so by processe of time become like to them but also to beware to giue them occasion of slander by any apearand evil ensample of life thereby to make them to speake evil of the Gospel and also to bee more cruell and bente to persecute them for the Gospelles sake therefore hee willeth them to redeeme the time by taking occasion of well dooing Wheresoever he same was offered and striue against all impedimentes and that because of the evill dayes and greate corruptiones that then reigneth in the World Now if the Apostle had neede in his dayes to vse this exhortation howe much more is it needefull in this corrupted age wherein we are of the which the same Apostle PAVLE speaketh vnto TIMOTHEE in the second Epistle the third Chapter in this manner Knowe thou this that in the laste dayes there shall bee perrellous times For menne shall