Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	lord_n	2,159	5	3.5651	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

their debts and thence it was called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemita laihoua The Lords release Deut. 15. 2. Seeing they were that yeare forbid to till their ground here question might bee made what they should eat then in the time of this intermission Answ I will command my blessing vpon you in the sixth yeare and it shall bring forth fruit for three yeares Leu. 25. 20 21. saith the Lord. Seeing euery seuenth yeare debts according to Gods command were to bee remitted some might demand whether this might not much endamage their estates if they did lend or harden their hearts not to lend Answ It could not endamage their estates for it is a most infallible Maxime No man is a loser by seruing God Whence the Hebrewes themselues interpret this to be rather Mandatum probationis A command of triall such as Abrahams offering vp of Isaak was which God commanded not intending that he should be sacrificed but that Abrahams loue might bee tried rather than Mandatum obedientiae A command of obedience To this purpose speaketh Aben Esra interpreting these words Saue when there shall be no poore among you Deut. 15. 4. c Aben Esra Deut. 15. 4. That is saith he as if the Lord had said Know that that which I haue commanded thee that thou shouldest not exact of thy brother will be needlesse If all Israel or the greater part obey the voice of God then there shall bee no poore amongst you to whom it shall be needfull for thee to lend yea all of you shall be able to lend to many nations The reasons why this feast was instituted are thought to be First to teach the people to depend vpon Gods prouidence by faith for though the owner of the field might gather euen on that yeare for the maintenance of himselfe and his family Leuit. 25. 6. yet he was neither to sow his field thereby to make his haruest the greater nor to hedge his field or locke vp his cornyard thereby to enioy the proprietie but to let all be common and euery mans hand equall in euery place Secondly they were hereby put in minde of that happy estate which Adam enioyed in his innocency when the earth brought forth her increase without manuring Lastly it shadowed forth that euerlasting Sabbath which we expect in the heauens d Vid. Hospinian de Orig. huius festi And some coniecture this to be the ground of Rabbi Elias his opinion e Talmud in Sanedrin c. Helec that the world should continue for six thousand yeares but the seuenth thousand should be the great Sabbaticall yeare The six thousand yeares answered the six working daies of the weeke the seuenth answered our Sabbath according to that A thousand yeares are but as one day with the Lord 2 Pet. 3. 8. Elias his words are these Six thousand yeares the world shall bee and againe it shall be destroied f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo millia inamtatis duo millia legis duo millia dierum Messiae Talmud in Sanedrin c. Helec Two thousand shall bee void two thousand vnder the law and two thousand vnder the Messias The substance of this prophecy howsoeuer we reiect as too curious yet seeing that a Iew spake it it may serue to proue against them First That the Messias is already come Secondly That Moses his law ceased at his comming CHAP. X. Of their Iubile THis is the last festiuall which God commanded the Iewes it was celebrated euery fiftieth yeare It is commanded Leuit. 25. 8. Thou shalt number seuen Sabbaths of yeares vnto thee c. The English word Iubile is deriued from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iobel signifying a ram it signifieth also a rams horne Seuen Priests shall beare before the Arke seuen Trumpets of rams hornes Iosh 6. 4. where the word Iobelim is vsed and is expounded by the Chaldee Paraphrast rams hornes Marbachius is of opinion that this yeare was called their Iubile c Marbach in Leuit 25. from Iubal the first inuenter of musicall instruments of whom we reade Gen. 4. 21. Iubal was the Father of all such as handle the Harpe and Organ Other Authors deliuer other reasons of the name but it is most probable that this yeare was termed the yeare of Iubile from Iobelim the rams hornes then sounded There were fiue maine vses of this feast First for the generall release of seruants Secondly for the restoring of lands and tenements vnto their first owners who formerly sold them Thirdly hereby a true distinction of their Tribes was preserued because lands returned vnto their owners in their proper Tribe and seruants to their owne Families d Hospinian de Orig fest c. 9. Fourthly Some are of opinion that as the Grecians did compute their times by the number of Olympiads the Romans by their lustra the Christians by their Indictions So the Iewes by their Iubiles Lastly it did mystically shadow forth that spirituall Iubile which Christians enioy vnder Christ by whose bloud wee haue not onely a reentry into the Kingdome of heauen which we had formerly forfeited by our sinnes and this was haply signified by the Israelites reentry vpon their lands formerly sold but also the sound of the Gospell which was in this feast typed out vnto vs by the noise of Trumpets is gone throughout the world And thus the Lord God hath blowen the Trumpet as Zacharies phrase is Zach. 9. 14. But neither this release of seruants nor restoring of lands was e Moses Aegyptius in Halacha Schemita Veiobel c. 10. vntill the tenth day of the first moneth Tisri at which time it was proclaimed by the sound of Trumpets or rams hornes the nine first daies of this moneth the seruants feasted and made merry and wore garlands in token of their liberty approaching CHAP. XI The Feast of Purim and the feast of consecration or Dedication PVr is a Persian word and signifieth a lot whence this feast of lots is called Purim i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lottery it began on the fourteenth of Adar and continued till the end of the fifteenth Ester 9. 21. It was instituted by Mordecay in remembrance of the Iewes deliuery from Haman before whom lots were cast day by day and moneth by moneth for the destruction of them In these two daies they reade the history of Esther in their Synagogues and as often as they heare mention of Haman a Hospinian de fest fol. 33. ex Antonio Margarita in lib. de ceremoniis Iudaeorum they doe with their fists and hammers beat vpon the benches and boords as if they did knocke vpon Hamans head The feast of Dedication is termed in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas a feast wherein something is renewed because those things onely are reputed consecrated which are separated from their common vse and dedicated to some new and holy vse We shall reade of many things consecrated in the old Testament the