Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	daughter_n	zion_n	35	3	9.1630	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17009	A treatise of Melchisedek prouing him to be Sem, the father of all the sonnes of Heber, the fyrst king, and all kinges glory: by the generall consent of his owne sonnes, by the continuall iudgement of ages, and by plentifull argumentes of scripture.	Broughton, Hugh, 1549-1612.	1591 (1591)	STC 3890; ESTC S105849	61,881	91

described by an adiunct of his seruant and after his name the God of Sem it cannot stande with reason that than Sem being alyue an other and not Sem should haue the highest place in worshyp of the most High the God of Sem. A learned Hebrew woulde not despise this reason also that God in Moses is called in Hebrew the Shem that is Name the great and the terrible And so the Iewes to this day call God the Name Wherefore the man also called Name or Shem was fittest for this name and honour to be knowen by a generall name Noah foreseeing and in his name foretelling how in tyme he shoulde not be named but by a generall name IVST-King sacrificer to the great tirrible Name Sem the Father of our Lord Sem of whom yet lyuing God would be named the God of Sem Sem the Prophet Sem who doubtles was a religious sacrificer Sem the fyrst King Sem Sem only was then greater then Abraham the Patriarch of whom being dead God is named the God of Abraham greater then Abraham the Prophet the buylder of Alters the sacrificer of Isaak and the Prince of God Sem in euery degree is before him But now we view Sacrificehood Abraham was the sonne of an Idolatrer once but none of Sems fathers worshypped strange Goddes Also his lyfe being without recorde of blemishe he was fittest to vse the highest office The other is a most high honour that he had fathers in order in such honour yet his two breathren matched him in that But with godlynes to winne the prerogatiue from his elder brother to haue the faythfull discent vntyll his God came in the fleshe this was an vnspeakeable glory as that all the worlde should looke vnto his Tentes But as The VVorde comming in the flesh came vnto his owne but his owne receyued hym not So Sem whom Chanaan shoulde serue was to Chanaan vnknowen who was his father or his mother when was the beginning of his dayes or the ende of his life The men of the worlde then without knowledge of God of the creation of the beginnyng of the continuing of man coulde not in their fables come neare the antiquitie of Sems byrth A lytle weigh their wayes They who replenished Attens pleade that there the earth did first yeelde vp Men. Wise Socrates in his tyme was no wyser then so to thinke The Riuers Ladon and Iaon in Moraea may well be thought memorialles in name of Laud or Lud and Iauan Eustathius from Greekes recordeth that there they sayde men fyrst sprang Herodotus telleth a chyldysh tale of Chyldren that heard no voyce of men who were kept so that they myght be marked what language they woulde speake Bek they first spake in Egypt it was done and the king learned that Bek in the Phrygian language was Bread And thereupon a conclusion was gathered that the Phrygians were the most ancient people Seeing Englyshmen bake Bread they myght as well make vs eldest Trogus Pompeius wrote of a contention betwixt Egyptians and Sythians for ancienty full of babyshnesse The Ethiopians of Cush in Diodorus Siculus thought that all the earth beyng couered once with water the Sunne did fyrst dry vp theyr Countrey and men out of the Mudde fyrst bred there And in Arabia Alilat is their God as Herodotus recordeth he seemeth to be Chauila or Euila the sonne of Cush For that cause I thynke the Septuagint translated the name Euilat putting a t. to the worde that Grammer neyther required nor permitted But they would teach the Heathen of their forged Goddes Phayt or Phut was holden to be Phaeton begotten by the Sunne and as the hot Lybea was an intemperate Zone so they faine that he droue the Charot of the Sunnes lampe out of course Anubis in Egypt of Anum or Anub Chams nephew was their God And commonly it was holden that the earth bare Iapheth Cham and the buylders against Heauen Such was their blyndnes Moses knowyng very well how the Gods of the Heathen and their most ancient monumentes of Riuers Mountaynes Towers Countreys Goddes and Fables sauing some few of Adam skant matched Sems first yeres describeth Sem keeping his name close in such sort as Chanaan vnderstoode his case For in him Melchisedek hath as the Apostle doth teach vs to marke no beginning of dayes nor ende of lyfe How simply it is no wonder for a man to be in Scripture for the open phrase without father without mother without beginnyng of dayes without ende of lyfe So are Pilate and Tiberius Annas and Cayphas whose name doth rot and they lie in sorrow And it is rather a basenes then an honour simply to be so recorded But when a man well knowen as a priuate man is sodenly in the style of the story set downe as a stranger full of royall maiesty by a new name vnknowen to them that lyued about him and to such as read his story vnlesse it be some Angel one of a thousande as Elihu tearmeth godly Preachers the case of such a man is to be considered and is lyke to conteyne long speech and hard Such is the case of Sem. What Infidel would beleeue that Sem borne before the Deluge weakened a quarter of mans former age by it yet by worshypping EL ELION kept a Language originall kept almost only true religion sawe mens age agayne halfed saw not three ages as Nestor in Homer but ten ages in the Male line what infidell would thinke that in the tenth age Sem shoulde seale the blessing to Abraham Moses full of the most wyse spirite coulde both mocke the mockers and make the same wordes seene to the Godly whyter then the Snowe of any Vlisses eloquence He doth not onely shew how much or rather how nothing the wicked vnderstoode that then were alyue or the wicked would that should reade his booke afterwardes but also most liuely teacheth the Godly the summe of the Gospell in that the blessing of the blessed God of Sem is in Sems lyfe geued to Abraham in whose Seede not seedes but seede as of one who is CHRIST all Families of the earth should be blessed So the doctrine of lyfe euerlasting is opened that Christ that seede of Abraham after the flesh is the God of Sem after the spirite of sanctification This was the counsell of the Apostle wryting to the Hebrewes to shew how the Sonne was made heyre of all by whom God made the worlde Who in Esa 4. beyng Zemach Iehouah to glory a bright spring and Iehouah that washeth away the vncleannes of the daughters of Sion Being in Exod. the Angel that hath within him the name of God Being in Genesis Elohim that by speaking made and vpholdeth all Being Psal 110. the Lord of Dauid sitting on the right hande of God and an eternall sacrificer after the order of Melcisedek is honoured by the Apostle with most goodly speches as fayrer then

perticular person both the Apostle meant and the Hebrewes knewe to be spoken of And why then shoulde men draw the matter otherwyse then euer the Hebrewes woulde suffer it to be drawen Sickerles the Apostle woulde reason as the Iewes might vnderstand and neuer woulde his argument which must be playne bring more entanglementes then all religion had But the Iewes shoulde haue been more entangled by a doctrine making any then alyue greater then Abraham but such as had the promise of Christ before Therefore the Apostle would neuer go about to thrust an opinion vpon them for one greater then Abraham but woulde talke accordyng to their meanyng Let none thereon frame a godlyer modesty vnto him selfe then the whole sway of Hebrewes touching an Hebrew poynt wil suffer and the Apostle writing to them expounded by their continuall iudgement Neyther let any euer thinke that God would forbid searching of the Scripture for a matter of storie as the kinred of a man is but rather charge vs to marke al poyntes the first and the later that in all Gods playne constancie of blessing myght appeare in a man whom wicked Canaan knew to be glorious but no more regarded his state or knew his kinred byrth or death then yf he had them not at all Yet might haue knowen yf their Fathers had delyuered the memorie of Noes blessing from age to age vntyll theyr tyme and had taught them who dwelt at Salem borne before the worlde now not of their kinred nor lyke to ende his lyfe in theyr dayes by reason of lusty strength An higher poynt Melchisedek resembled to which the proper* storie woulde bring by degrees whiche to knowe we are bounde The ignorance of that bred the Melchisedekians The confuting of them I trust shall not be needefull in this age but so farre as men somewhat touch them in mistaking the spech without father without mother c. 2 There sprang another opinion that was somwhat holden of some olde Latines otherwyse the best learned But Epiphanius fathereth it vpon Hierax which taught earnestly that Melchisedek was the holy Ghost because he was tearmed to be lykened to the Sonne of God and applyeth these wordes Abydeth a Sacrificer continually to that which the Apostle sayd The spirite maketh intercession with groninges vnspeakable But Hierax hath mist extreamely For the Holy spirite neuer tooke flesh Wherefore he coulde not be a king of Salem and a sacrificer of one certaine place For euery high Sacrificer is taken from men Some pardon must be geuen to them that helde this errour more then to the former by reason that of two other opinions which haue had some stroke neyther coulde greatly please the Grekes Vntyll this day as shal appeare by the discourse Also amongst the Latines S. Augustine was a mighty wrestler for y e defence of Hierax minde styrred Vp by y e fondnes of that one opinion which Greekes somwhat liked of either not knowing or not considering cleerely the Chronicle and storie fortifiyng the other These two opinions agree in one poynt that Melchisedek was a king of a smal kingdome in Chanaan Or as one translateth Tremelius a lytle Chanaanite King for as the Iewes language is called in Esay 19 The speech of Chanaan so any one dwelling there might as well be of Tremelius called Chananeus Now by both sides who holde this opinion Melchisedek cannot be any spirite but one that hath Adam and Noe to his father and doubteles to his mother Eue namely and had both beginning of dayes and ende of lyfe in proprietie and lyueth not continually on the earth nor can abyde a Sacrificer for euer otherwyse then by the description of Melchisedek Gen. 14. Vnto which onely the Apostle woulde haue vs to referre those speaches seeing the rest of Scriptnre woulde teach otherwyse of the very man which we must marke vnlesse we be dull of hearyng to know who by many degrees shoulde be greater then Abraham From this one stocke of this king in Chanaan growe two branches one beareth vp them who make him to be of Chanaans seede an other holde they who say that he is Sem the sonne of Noe. The first the Greekes brought in who helde that Sem could not then be alyue The other helde the Hebrewes A discourse touching the Greeke translation I Will separate these two from the former by a discourse touching the Greke translation and that the Grekes case and iudgement may better be knowen I wyll here enterlace a long discourse to shew how Gen. 5. 11. the Greke translation differeth from the true grounde and infallible the Hebrew text wherof from Ezras age euery letter in the Hebrew was reckoned I wyl lay downe the vsual translation accordyng to the Hebrew and also that of the Greeke from the Septuaginta Whose translation though we haue not sincere but for many sentences patched of sundry other translations a sentence being repeated sundry wayes and tymes where the Hebrew hath but one saying yet for the body of the worke it is the Septuagint as may be gathered For the newe Testament writeth many hundredes of proper names accordyng to the common Translation which is called the Septuagint as Ar not Har Mageddon not Megiddo Sadduc in Sadducees as Sadoc is Sadduc Ez. 7. and many such But these examples I bring to shewe that the Greeke copies are not as some write in those wordes corrupted Such also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope Ruth 1. 12. Heb. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppresse Iob. 35. Luk. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3 6. 2. Tim. 2. 15. to settle a ryght 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 53. Eph 6. 6. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vnreligious or robbe Altar Act. 17. cannot wel be expounded but by Demostines frō his oration for Ctesiphon as Vlpian expoundeth him and agayne as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. 25. cannot be expounded so well as from the same orator making a difference thereby betweene the equall voyces in Attens gouernement and the sole principalitie of a kingdome where all passeth by one voyce and commander so many places of seuerall common wordes vsed by the Apostles and also hundredes of phrases may and must be referred for examination to the Greeke translation whith we haue now though so much mangled and differing in sundry copies that some tymes it woulde seeme a seuerall worke by diuersitie of copies And this I dare affirme that who so is not acquainted with it vnderstandeth not fully the Greeke of the new Testament That being so as the common vse helde we may holde that the common Greke translation though in some poyntes compounded of others fiue or sixe which Athanasius Epiphanius reckon and wholly is an other for the booke of Daniel yet that for farre the greater part it is the olde Septuagint That also appeareth by the Greekes citations Doubtles the Romistes thynke the Edition of