Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	father_n	holy_a	trinity_n	3,193	5	9.8397	5	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

Greke fathers enemies for frendes offering help In that lerned paines fortifying Geneva L. W. doeth confute DD. B. B. Purgatorie Limbum And vvith Abrahams story Children learne Abrahams religion for the trinity Incarnation resurrection Paradise hence receauing the faithfull as hoat fyer the vvicked not to be vvaving vvith every vvind of Hellish Diuinity The notation of Abraham is an high father of many nationes handled Rom. 4. from Genesis Ch. 17. Of Isaac Abraham after the flesh begate Ismael vvhence came the vncleane spirit of Machmad that nation the poyson of the vvorld Yet Isaac though conceaued in sin as others vvas quickened vvith Christ and raised placed in heauen vvith him vvho being vvilling to die knevv that he should be raised vp again Faith vvas in him the stay of thinges hoped for tryer out of thinges not sene In Isaac shall Abrahams sede be called But Esavv of Isaac cast off God a profane man vvho sold his birthright for a mess of Pottage Isaaks name is laughter or gladnes the Ioy of the vvorld Iacob in name is a supplanter as Esavv complaineth he tvvise supplanted him Gen. 28. He shevved most plainly his hope for riches in Christ his Kingdom vvhen he requested no more but diet clothing gen 28. Iob Paul teach all to folovv him Iob. 3. 1. Tim. 6. Yea and this Epigramme diuine from one prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naked came I vnto the vvorld naked go I into the earth vvhat labour I in vaine seing a naked ●nd Iacob savv a lather reaching from the earth to heauen God vvas in the top of it Angels ascended descended by it He knevv that Christ vvas the Sonne of God that Angels should ascend descend vpon the sonne of man yf Herod had knovven so much he had not sought to kill the lateborne King of the Ievves The Trinity Iacob knevv nameth one the same Angel that vvrestled vvith him the Angel that vvold bless Ioseph the God of Bethel And he taught his tvvelue Sonnes not to say vvho can go vp to heauen to bring Christ dovvne or vvho can go dovvne into the depe of the earth to bring Christ from the dead but to beleue that the God of Bethel vvold come man of him of Iuda that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul Rom. 4. translateth Es 53 after the 70 vvold pour his soule to death be recovered from death as Isaac in type go from the cross to the father that all the faithfull should so do as the nevv Testament teacheth continually That Isaac Ben Arama after old Siphri might be ashamed to say our Gospel beleued that ether the Prophets or old iust or our Lord euer vvent to Hell The Church never beleued that But the Deuels here triumph over such teachers God left his vvord sure teacheth nothing in corners And they are gods hated for Lerning that dreame of proving rules of faith from corners The Patriarches rested in the incarnatiō resurrectiō And our Crede Goeth no further for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any passage vp dovvn Ether term is cōmon for journeys in al autours all Kind of vvriters speak so Haides most be told incessantly to Babes that it is heauen in the light part for the Godly as in the dark part hell for the vvicked The dull vnthankfull vvightes that raue against this shall see Isaak Iacob in Abrahams bosom in Haides but in their course they hast vp to Gehennia Of Iudah his brethren The tvvelue Patriarkes might haue taught Herod of what nature the Kingdome of Christ vvas Ruben savv nothing here but Sorovv Yet he liueth Eternally passed from death to life Symeon Levy heard of a curse vpon their trespas Iudahs confession of fault by sham● found glory that none but such a Iudah shall haue praise of God and as Iohn the fourth vvas dearest to Christ so he to Iacob most glorious All the rest had theyr sorovves for Ioseph vvhen some sayd come let vs kill him as the Scribes of Christ Beniamin became Ben-ony a sonne of Sorovv For losse of his brother printed his sorovv in his sonnes name in Ros Bicrj Gall biternes haue I for my Elder brother Iosep vvas among his brethren sold for Sicles by Iudas aduise to saue his life bus Christ by Iudas to losse of life Ioseph in durance betvvixt tvvo told the one of salvation the other of death so Christ told the one in durance with him that on the right hand of ioy left the railer to perish with the scribes the other rauers that set their mouth against heauen Briefly all the Patriarkes were bishops for their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing all care to teach theyrs frō their fathers spech what Sem or Melchi-sedek lerned of Mathusala taught of Adam of the holy trinity hovv Christ by death should vanquish him that had the power of death They wold not misse to Catechize their sonnes in these poinctes how our Lord should come of Iuda the king of glory the eternal the framer of the world of that poor shepheard to be a man to haue his tabernakel in vs to loke throvv the vvindowes within our wall They did fede vpon his flesh blood comforted in sorow by this hope As Ioseph gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede his brethren So all good Math. 25. giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede theyr families soules In one vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never vsed afore but in Ioseph vvith the 70. our Lord his gracious tongue calleth vs to the Patriarkes story to look to heauen not vnto Thalmudiques Kingdome in the earth that God cursed S. Mathevv requireth so much to be consydered in these Patriarkes to marke by induction through them all the nature of the Kingdome of heauen And for that vse they are so particularly set dovvne Othervvise their pedegree vvas vvel knovven from other places But Christ vvold haue vs to mark that these vvere the sonnes of Adam in vvhom the Eternall vvisdome delited Of Phares Midras Rabba noteh vpon Genesis hovv God playd delitefully vvith these sonnes of Adam Iacob vvas busied in mourning for Ioseph as being dead Ioseph vvas busied in his afflictiones the other Patriarches vvere busied in theyr mariages the blessed God vvas in disposing counsel hovv Messias should come of Thamar of Thamar a Chananean of Thamar Iudas daughter in lavv of Thamar by Iudah Again Phares striving to be borne before Zara vvho first stredched out his hand hath his name of violence shevving at his byrth that he vvold lay strong hand vpon the Kindome of heauen is a patren for all as Iacob to striue for the Kingdome from yong yeres Of Ezron Fzron is by interpretation the midde of Ioy as Eron vvas borne at Iacobs going to Egypt 215 after the promess 215.

holy trinity of Christ his incarnation resurrection made them the best soules And all vvho blame them for sodain in●●mities commend the● not for their heauenly vertues shall not be of Christ his brethren Salomō glorifyed God in his infirnite vvisdome compa●ing thinges visible to shevv the vnvisible of God his eternall povver God head speketh of the Eternall sonne Prov ● hovv his delite is in the holy sonnes of Adam as he governeth his peoples state in a most pleasant frame that the blindest may see a clear provocation of all to salvation His grea● povver building of tovvnes suffred not his hart to rest i● the night his vvomen only overravvght him to suffre by his charges to build Idole places vvher upon he savv that Gods threat vvold overthrovv his Kingdome before he knevv from Moyses Deut. 28. that the Kingdome should be overthrovven that in a strāge countrey Iuda vvold pray looking tovvard the temple Leu. 16. 1 k. 8. God vvold hea●● them And vvhen by his practise suffring Idolatry he occasioned the renting of his Kingdome foresavv destruction ●f temple city comon vveale he vvriteth his Gospell That al● vnder the sonne is vain the Kingdome of Christ is not of this vvorld but the promesse of the Eternall throne to Dauid vvas for the vvorld to come that vve should loke for the la●● iudgement Herod should most carefully haue lerned this much vvhen he first lerned the story of Salomon vvho vvas the first last that had all this vvorld at vvill to shevv that Christ his Kingdome is not of this vvorld And yet this day the Ievves look for a pompous Kingdome as I haue layd dovvne theyr vvordes in Ebrevv English to Ecclesiastes And Salomons case alone might haue taught Herod Pilate Cesars concision that the Pompe of this vvorld is not fit to brede povertie in spirite to brede morning to brede mekenes to brede hunger thirst for iustice to find the Kingdome of heauen vvhen the vvhole fovvertene pilgromes in this vvorld folovving heauen in a quiet priuate hope could not move Herod all being our Lordes fathers all best in pri●a●e state the first turning aside frō his liue noble in the vanity of this world leauing no hope for others to com nere should haue vvarned that ' the King eternall vnvisible blesseth men only to his vnvisible Kingdome that is not of this vvorlds So Herod had not Killed the yong children nor had come to such an horrible death as Iosephus recorded to haue shevved an entrance to his Eternal flames because he vvold knovv vvhat the Angel Daniel taught the Persian sages for the Kindome of Christ Of Roboam Roboam being forty vvhen his father vvas fifty tvvo as Ievves vniversally old Grekes from them do gather his whole life might vvell be knovven of Salomon touched in Kohe●●th or ecclesiastes vvhether he vvold be a vviseman or a foole A foole he sone proved could not rule that vvhich his fathers gate mainteyned by greate care And his mother Namah the Ammonite vvas not like Ruth the Moabite And vve should not hope for both Lots daughters to be rare vvithout speciall vvarning from God Novv Roboam vvas vexed by vvar from Ieroboam all his time left for Herod a vvarning that Christ his Kingdome should not be like his that the sages of Persia came not by Daniels Chronicle to look for such ● Kinge Abia his sonne is vvell coupled vvith him to giue vvarning of the same Of Abia Abia vvalked in all the vvayes of Roboam a second vvarning to Herod that Salomons house vvold not be vpright vvith God Of Asa Iosaphat the rest Asa good yet imprisoned the Prophet a Pope father or Bishop from God as yf he had imprisoned Christ him self Iosaphat a good King made bad affinity vvith Achabs house that Ioram should mary Achabs Daughter Iezabels also she might vvell be Athalia is the vvoman Another Iezabel Hence Ioram killeth his brethren his ovvne bovvelles his Moth●● Iezabel as vvell she might be killed the prophetes the lo●● some muckhil that her name soundeth dreamed to kill the ho●ses and chariot of Israel Elias the nevv Enoch Then folovv exemples for Herode to knovv matters to come by former notoriours Tvvo forty yeres Omries house vvas a plage to Israel ochozias King of Iuda aged 22. vvhen his father died at forty in the first yere of his regne fell by partaking vvith Omries house against Iehu fell to be Ben in the giltines of the forty tvvo yeres Esra cunning in Ebrevv vvhen he penned the Chronicles littel thought that men vvold be so barbarous as to make him aged 42. tvvo yeres Elder then his father vvhom the propre story of the Kinges vvritten by Ieremy made aged 22. for the same yere Ezra a repeaters pennyng the story eloquētly of one caught in the giltines of the familie so long vvicked caught in theyr sin in the tvvo fortieth yere The spirite vvhich beautified the heauens vvold haue the story beautified vvith Eloquent Ebrevv that they should be Barbarous that vvold not mark this to the bottom Novv Herod might see in Athalia fit Motherhood for Antipaters sonne Such a vvife vvas fit to be Herodes mother Herod might knovv by her end vvhat his ovvne vvold be And any might see that a Kingdom geuen ouer by God to the svvord of Athalia vvas not of that throne vvhich God promised to Dauid to stand for euer Athalia Destroyed all the sede of Roboams mother the ammonitilh that might be Kinge● for her children by a former Husband except Ioas vvhom his aunt saued being an yere old Who is called of God six time● at the lest for propriety sonne to ochozias a miserable sō to a miserable father Ioas the Cain killed the Prophet zacharie that prophecied of Christ his Kingdome killed him betvvi●● the alter the temple vvher none but sacrificers might come The vvight most vnthankfull Gods hated killed him vvho s● father by his vvife saued his life Herod might see the Pharisees might see them selues the sonnes of this Cain Ioas vvhen they vvold shed blood speaking more forcible then Abels Touching a forged Table pretending to reconcile S. Mat. and S. Luke bringing Ioas all after him to be holy-Fathers our Lordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributing folly vnto the Eternal wisdome of God to bring the most holy of the most wicked I gave advertisement as I here through Britany it is wel taken Other countreys also have it I wold wish them also to marke these short speaches They vvho vuold make the Apostles to teach all Thalmudistes that they sinned holding Ioas and all after him to be of Salomon and not to be holy men in S. Luke termed by other names passe Machmad infinitely in all extremity of impudenty and Lucian the Dog vvold say the vvheston vvas vvonne from his true story by them

before the Pascha Iacob knevv that yeres 400 from Isaacs affliction vvhich vvas thirty after the promesse Abrahams sede should come from Egypt the promesse vvas 30 afore the affliction vvhen Isaac entred six yeres 55 after Iacob is borne vvhen Isaac is 60. at 130 he goeth into Egypt so 215 vvere spēt in Chanaā Ezron vvas borne at the middle of their hope The notation of his name vvold haue lightened their darkenes vvho thought that the dvvelling of Israel vvhile they dvvelt in Fgypt vvas 430. yeres The meaning of the Ebrevv text is open in my concent aduertisemen to they that vvill may fetch it thence Wher I brought demonstration that Mose● should be dead forty before the lavv by Genebrard vvho vvold haue Israel 430 yeres in Egypt And I cited old Rabbines moo● then one for 215 215. as in my Ebrevv vvorke dedicated to Prince Maurice That also I turned into Latin Of Aram And Aminadab The immortality of the soule vvas taught by Abraham Isaac Iacob by spech of their peregrination shevving hovv they vvere strangers in Chanaan loked for an heauenly countrey So Ioseph svvearing his brethren to bring his bones from Egypt shevved that he folovved Abrahams hope And Genesis ending in Iosephs bones calleth all myndes to Ezekiels valley of bones to the generall resurrection So Aram Aminadab in theyr notation teach the soules eternall happines Aram is high as Israel base in Egypt vvas high in hope of heauen So Ammi My People Nadab is noble loketh to the nobilitie of the fathers from Adam to Noe vvherin all faithfull are tvvise noble Diodorus Siculus commendeth Egyptianes for their resolute opinion that Soules in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had florishing soiles for the Godly a prison for the God lesse And Homer the Eldest Plato troupes Elder later Grekes are truely reported to haue lerned that from Egypt Novv from Israel did the Egyptianes lerne the same As our Lerned Clemens Eusebuis Theodoret vvho not a●● taught And from the dayes of Aram Aminadab the high and noble in Christ did the Egyptianes lerne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato sayth The soule aeides vnsene goeth to the Aïdes a place noble pure vnsene vvith good iourney to the good vvise God Novv the proud heathen trimmed them selfs vvith the ostriches of Israel all in mynd as Aram Aminadab in name So vvhen the Romanes florished in lerning their best from Tully dovvne 300 yeres shevved small resolution for Soules immortality vntill Christianes in our Symbolon or note of faith taught the true foundation of a sound common vveael That the iust crucifyed to death vvent to the father by the holy phrase to Haides by the heathen vvher Abrahams bosome receaued the faithfull Abrahams bosome in Haides as Iosephus or Ireneus or Iustine Martyr or Lerned Caius teach For the vvork is fathered vpon all these Iohn of Zorobabel other poor taught Luke of Anti●ch Theophilus the Soules immortallitye And the Deuels at the last could not retaine theyr auctority for vvisdome but by the same philosophie Porphyry a frend of the Ievves ioyning vvith Iosephus for Haides to be the heauen for the godly not ignorāt vvhat our Crede spake as good a Grecian as euer could be vvith the Deuels an enemy to the resurrection of Christ yet recorded from oracles that Christ vvent hence to heauen His vvordes are vvorthey to be cited Thus the oracle speaketh of Christ Euseb Ap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That mans soule in Godlines passeth all soules and the soule of the Godly goeth to the rest of Heaven In that place of Porphyrie Christ is called of the enemy Porphyrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly a dvveller in the arches of Heaven But he said Christianes vvere mad that held him a God for he knevv not that God vvas in Christ And yf he had not knovven full vvell that Plato vvold have made him ashamed yf he had denyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a most happy passage to Heavē he vvold not spared vvrangling vvith Christianes yf they had taken that article in anie other sence then this absolute meaning that all just goe hence to Heaven In Cant. 6. 12 My soule hath set me in the chariotes of Ammi Nadib my people the noble So all Godly be Aminadab as the laten trāslation speaketh because they teach Egyptianes that the faithfull in Haides be in Abrahams bosome Of Naasson Naasson hath a badge of faith in his name that he should have EXPERIENCE hovv Israel should come from Egypte So they loked to the very yeare vvhen their deliverance should be As since Babel fell they reckoned yere by yere hovv nere they came to the kingdome of Christ And vve should not be as Parrets to regard the bare sond of name but to knovv vvhat the notation told Of Salmon Salmon shevveth in his name that he should come into the rest of Chanaan Naasson died in the vvildernes But had great glory in the offringes appointed first as father of Christ To Salmon Rachab vvas maried vvho had greater faith then six-hundred thousand of Israel for she beleued that God vvold giue Israel the Lād of Chanaan S. Mathevv citeth for Rachab priuate recordes as S. Paul had for him self vp to Beniamin Of Booz Booz cometh next hauing a name fit for one that vvold be a piller in the hovvse of God By it Salomō termeth one of the tvvo pillers Boos vvith strength Iachin he vvill settle Ruth vvas maried to him aged as an Abraham in Ruth leauing countrey Kinsfolk fathers house lot is reuiued vvho folovving Abraham out of countrey Kinsfolk fathers house vvas felovv in the blessinge by Ruth that did the like Of Obed. Of Booz Ruth cometh Obed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stay in old yeres to Boos Of Iessaj Of Obed cometh Iessaj His name is substanciall is honerably mentioned a father of Christ the root of Iessaj He had many valiant sonnes again Seruiah his daughter had valiant sonnes as Ioab Asael Of Dauid Novv Dauid is one most glorious The letters of his make Christ his name BELOVED through Salomons songes To him Christ is promised vvith an Eternall throne That is in the vvorld to come 1. Chr. 17. He vvhile he vvas afflicted vvas godly at rest he fell in Vriah Bathseba To be an example for all that shall beleue And this much for the natural fathers of Christ al teachers in theyr cariage of the Kingdome of heauen And Bathseba the adulteress rarely Godly in the end is a grandmother of Christ celebrated in the psalme of repertance 51. pro. 31 all prophetes are in the King●●me of heauen Lu. 13. Of the Kinges that vvere not fathers to Christ Salomon his brother Nathan vvere sonnes of Dauid by Bathsheba But knovvledge of the