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	yield_v	120	3	6.3811	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73571	Our Lordes famile and many other poinctes depending upon it opened against a Iew, Rabbi David Farar: who disputed many houres, with hope to overthrow the gospel, opened in Ebrew explication of Christianitie; that instructed, Rabbi Abraham Ruben. With a Greke epistle to the Geneveans. By H. Broughton.	Broughton, Hugh, 1549-1612.	1608 (1608)	STC 3875; ESTC S123739	56,550	99

had all theyr actiones as opened in a book before his judgement throne made a riddance of them by the day that he was to com into the world And joyneth vnto theyr vtter consumption his coming in the cloudes of heauen ascention vnto the Everlasting throne promised vnto Dauid There the Romanes begin theyr dealinges vvill rule over the King of heauen till they crucified the God of glory Wherfor they are pictured after the tenour of all Daniels fower in one The Lion the beare the fourheaded Leopard the fourth the ten-horned giue them armes to make one of them fower a beaste ten-horned colored like a Leopard footed as a bear and mouthed like a Lion Theyr tribute or taxe over the world fell out euen vvith the time that Christ the God of heauen came from the father into this vvorld And Da●el taught vpon Babels fall vvhen God vvold by his ovvne blood open an Eternall Kingdome to them that beleued in him and vvhen God in Christ wold enter into the vvorke of the tabernacle euen begining 30 yeres in the flesh So the faithfull savv vvhen the son wold dvvell in our taberna●le of Abrahams sede whose familie knovven rightly of fevv perverted by ●evves vvith many questiones depending heron I open to all Christianes first shevv at the Entrance the reason of severall beginnige● in the holy men that spell or speak vnto vs of God come in the flesh Of S. Mathews beginning from Abraham The full purpose of S. Mathew concerning the Kingdome of the Iewes I will handle at large in due place Now the reasons of Abraham made the beginnig may be touched only 1. Abraham vvas the first man to whom Christ was promised in plain termes that in his sede all the families of the earth should be blessed So a beginning from him is fit for Iewes and heathen 2. In that Eue had a promess that Christ should destroy the workes of Satan who destroyed the vorld Kild Adam to be dead in sin to leaue this world our Lord his justice and death resurrection ascension restoring Adams soule to justice the new world wherein justices dwelleth all these poinctes are closly taught But contemned by the blinded of Satan who delite to be vnwittj vvill not so much strain theyr care as to vnderstand vvhat God speaketh Novv to Abraham matters vvere shevved playner that the destroyer of Satans workes should come of him after death should be reuiued figured by Melchisedek as Abraham Sara dead from strength of generation yet by faith vvere quickened and iustified by faith So they should be vvho beleued in God that raiseth Christ from the dead For these causes the beginng of the Nevv T. is fitly taken from Abraham Of S. Marc. S. Marc dravveth his entrance from the last prophet vv●●● Iohn Babtist is foreshevved from Esays comfort vpon spech of the fall of Babel vvhich matter vvas plainly expounded fo● time vvhen Cyrus destroyed Babel Marc his Gospell is of half a seauen to shevv Christ his teaching of the covenant for many And as God vvold haue S. Mark to fortify the Angels Chronicle for the time So he vvould haue the other thre Euangelistes to hasten to the same As S. Mathevv doth vvhen he told that our Lord dvvelt in Narazet as in the volume of the prophetes Es xj he is called Nazer in the Babylon Thalmud in Chelek Nazor is the name of the son of Dauid Presently after Thalmadique handling of that his name he cometh to the Angel Gabrieis half seauen so doth S. Luke S. Iohn hasten to the preaching of Malachj the sonne of Zacharj Wherby any might marveile hovv the Ievves could misse to receaue the King of glory coming to his ovvne hovvs And thus all the four evangelistes shevved care to fottifie that part And God vvold haue it famous turning it into a proverbe for afflictiones conformable to the afflictiones of Christ by all●sio● to that time That the afflictiones for Christ should be called the afflictiones of dayes 1260. or of a time tvvo times half a time monethes forty tvvo So by allusiones our Gracious Lord teacheth vs to mark the four evangelistes for the half seauen of our Lordes preaching specially S. Mark to go back with him to Daniel And our Lords ovvne tongue doth call vs to marke the time in the Parable of the fig tree fruteles hindering the Earth Which spech may be gathered to be six monthes before the cursed fig tree vvithered As Bucholkerus maketh a goodly comparison of that Parable of our Lordes half seauen So our Lord calleth vs from Elias Baptist vnto Elias the Thisbite hovv in his time heauen vvas shut three yeres six monethes vvarning that synce the heauens vvere opened at his baptisme vntil his soule should returne from the cross to heauen yeres should be three six monethes Novv the gathering of Elias times in the first of the Kinges vvold require long labour But vve may be sure it vvas vvell knovven amonge the Thalmudignes as S. Iames speaking to the Thalmudique maner sayth that Elias pray●● stayd raine three yeres six monethes Thus the time of our Lords preaching is svvetely compared vvith other Scriptures vve may be sure that our Lord spake the truth seing ou● Lord told in Daniel ch 7. 12. That Antiochus should cro●● the lavves offring a time tvvo ●imes an half He vvold haue his time for sanctifying the temple to be as vvell Knovven as vvell measured seing the allusion Ap. 12. of a time tvvo times half a time is taken from his preaching In what moneth S. Marke beginneth his story the rest the opening of the heauens by the second Elias Because our Lord was baptized even beginnig thirty to open the Kingdome by teaching the covenant to many three yeres six moneth Seing his soules passage from the crosse to the fathes is certen in the fiftenth of Nisan So his birth Baptisme should be in the seauenth moneth Aethanim Which vvas the first moneth after the creation of the world Of the moneth Ethanim or September It may somwhat help to mark old story of Aethanim from 1. Kinges ● 2. All Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seauenth moneth And the sacrificers brought the Ark of the covenant of the Eternal vnto his place vnto the Dabyr vnto the holy of holy the Cherubim spred theyr vvinges over the place o● the ark This so Solemne should haue antitypon awnswearable in high matter And what thing els can be but that the most holy was manifest in his temple the army of Angels spred● theyr winges to haue him honored at his coming then into the world The explication story of the moneth Aethanim The most Lerned Chaldy paraphast Ionathā speaketh thus of Aethanim It is the moneth of the

could not be true that Abraham and Moyses so familier vvith God in hovvses of klay should not haue grerter familiaritie after their soules vvere freed from the corrupt bodie This errour of Chrysostomes upon Heb. XI the Ievves uexed Euer since Chrysostome uexed them for Dan. 12 and limited times for affliction under Antiochus and limited for yeres 400. Gen. 15 and yeres 70 under Babel and so 490 Dan. 9. under Heathen So that God had limited time of hope Ben Arama cited an old vvork named Siphry vvho uexeth us novv a thousand yeres whence Machmad might feyn righter keyes of Paradise and strenghten Arrianisme as Arius in Athanasius that yf Christ vvent to Haides He had not the highest joy And thus Ievves help Machmad by mistakers of S. Paul the 2 occasion To this day the Ievves continue the slaunder by the Crede ill translated through all nationes and badly expounded to disturbance of all Faith To aunsvver them vve must shevv that by the Nevv Testament our Lord and all just vvent hence to Paradise as the Church did alvvayes expound the scripture the Crede the Church of Englands faith First England shal be cleared vvhich allovveth and commādeth the R. R. F. Th. Bilsom Bishop for his sermon wher he handleth scripture Fathers proveth by both that our L. went hence to the high joy D. Bilsons profe by scripture from his sermon fol 219 We haue no warrant in the vvord of God to fasten Christs soule to Hel for the time of his death that he vvent not hence to Paradise to the unspeakeable joy of the Faithfull Thus the R. R. F. cōmended for one of the best of England shevveth that all auctoritie vvil that all faithfull vvēt hence to Paradise And yf anie Ievv say Englād holdeth faith vvithout scripture Nabal is his name and Nab●la his fame for folly haunts him for a foole vve vvill taunt him An other vnuincible profe brought on from Luc 16 for the terme Haides which in Abrahams Eleazars ioy is a feasting Thus from D. Bilsons vvordes a full syllogisme may be framed of truth unvincible Yf our Gospel place Abraham in Haides in joy as th● vvicked in torment Haides must conteine Paradise for Abraham as Gehenna for the vvicked Novv as Iosephus so S. Luke makes Abraham boso● in Haides the place of torment on high both a● all Ievves confession in Cether Malcuth fol. XI Therefore D. Bilson proueth Ben Arama to be a slāderer and himself a R R F. A second syllogisme often printed breaking all Europe a work of Iohn Cant. Th. Winton The place vvhich receaued our L soule vvas Haides of the Crede Ioh Cant and all Grekes Paradise receaved our L soule Th winton Lavv Gospell the old Grekes late reformed Churches Therfore blasphemous Ievves may see they slaunder us vve conclude plainlie the sound in Divinitie tongues as the BB. Nobles of England BB. in their place by the scripture tongue vve conclude that Paradise is the Haides of the crede Ben Arama slaundereth teaching that the Christian church ever beleved our Lord vvent to Gehēna Never vvent he saith the Church so beleved vve that he neuer vvent but vvent to Paradise And thus our R. R. FF hau made a syllogisme of high esteeme that moved all Christendom to yeld vnto them The rarest in Fraunce novv ten full yeres since L W made Paules tremble at his syllogisme honour and celebrate this conclusion That the barbarous translation to descend to Hell meaneth in learned spech fitted unto the most eloquent Greke of the Crede plain to all Grek countreis a going vp to heaven The rarest in Holland the floure of Leyden folovv our Ecclesiasticall Bishops Other in policy Bishops of good calling The best of Frisia Westphalia Steinford and floure of straungers in Marpurge and the vvhole Churches in Francfurd and the learned of Hanavv and the rarest in Eidelberg vvhose letters be at Hanavv yeld vnto our Ecclesiasticall and Politicall Bishops teaching or allovving this conclusion And the Senatours in Geneva spake to the penner of this syllogisme vpon demaund vvhat our Bishops thought of their D Beza and such vpon avvsvver sayd Deus benedicat tuis studiis Damus tibi licentiam imprimendi quicquid voles Also Nicol Serarius a principal Iesuite being thrise demaunded vvhat should be aunsvvered for Pope to Ievv thrise vvrote the Pope never beleued that our Lord ever vvent to vvorse lodging then the Patriarkes had vvher Athan. Basil Cyrillus Theod place them who in all their vvise thoughtes place them in the highest joy for men upon Davids Psalmes Basil vpon Psal 15 in his ●olume The other in fragmentes printed by Commelin and so say the best Diuines in Theophyl upon Luc 23. of Athanasius seming to differ Because Athanasius saith of our Lords Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thought that Porters of Hell vvere here meant but they are deceaved For the vvordes being of the lxx Iob 38. can meane no more then doth the Ebrevv there meane And thus goeth the Ebrevv in the vvordes of God to Iob. cha 38 16 Haue the gates of death bene reuealed unto thee Or hast thou seene the gates of the shadovv of death The te● hath no more nor lesse then this And this later is Greked as I cited The levv vvhich translated Iob vvas excelent in Poetry by veres might be Prophets scholer to Aggay and Zachary knovv that Christ might tell Iob thus Thou hast not seene the state of the dead but in manhood I vvill breake these barres by a resurrection that shall neuer again see death as shaking the postes of that hovvse So Athanas amazeth none lerned And thus Athanasius striueth not vvith the syllogisme of the R. R. F. vvhen judgement in Ebrevv Greke is used Othervvise a Ievv or one bent to help Machmad for nevv keie● of Paradise might find a trap to himself and to as vvise as him self But none that can call the Greke Father to the lxx the lxx unto the Ebrevv vvilbe anie vvhit moued And if anie Alexandrean Ievv or Machmadist toke offence at Athanasius to brede nevv keies of Paradise in despit of our Gospel he hath felt judgement Athanasius saing that our Lord vvent to Haides neuer meaneth that part of Haides vvhich is Hell but that part vvhich the faithfull held vvhom he placed in high joy Whither yf he had not gone our soules should never come to their bodies And so all the Greke Fathers aunsvver Arrianes objecting as a basenes the going to Haides vvher yet the faithfull soules be as the most lerned Photius speaketh in Oecumenius upon 1 Cor. 15. One D. ignorant of that spared a truth to the K. of three Kingdomes for vvant of surveyng Hell as aright But yet he joined to the making of a good syllogisme the best vvork that euer vvas made by our Bishops the best to stop vvicked slaunders of Ievves for Machmad against the Gospell And all expositiones of the